
Glass 
Book 



COPYRIGHT DEPOSIT 



THE 



RELIGIOUS DENOMINATIONS 



IN THE UNITED STATES. 




COUEG E 



THE 



RELIGIOUS DENOMINATIONS 



IN THE UNITED STATES: 



THEIR HISTORY, DOCTRINE, GOVERNMENT AND STATISTICS. 



WITH A PRELIMINARY SKETCH OF 



JUDAISM, PAGANISM AND MOHAMMEDANISM. 



BY JOSEPH BELCHER, D.D.; 

»f 

HONORARY MEMBER OF THE HISTORICAL SOCIETIES OP PENNSYLVANIA AND WISCONSIN : 

AUTHOR OP "WILLIAM CAREY; A BIOGRAPHY," ETC., ETC.; AND EDITOR OP 

" THE COMPLETE WORKS OP ANDREW PULLER," 

"WORKS OF ROBERT HALL," ETC., ETC. 



EMBELLISHED WITH NEARLY TWO HUNDRED ENGRAVINGS. 




$ {(iUiiilfjj t n: 

PUBLISHED BY J. E. POTTER. 
1854. 






Entered according to the Act of Congress, in the year 1854, by 

J. E. POTTER, 

in the Clerk's Office of the District Court of the United States in and for 
the Eastern District of Pennsylvania. 



Stereotyped by S. DOUGLAS WYETH, Agt., > t o. 7 Pear 
Printed by C. SHERMAN & Co. St. James Street. 




PREFACE. 

II E Religious world is divided into denominations, each of which 
is distinguished by sentiments peculiar to itself. To delineate the 
nature, point out the foundation, and appreciate the tendency of 
ever}' - individual opinion, would be an endless task. Our design 
in this volume has been to describe the leading tenets of the several 
religions of our own country, From such a task we think 
two great advantages may be secured. The one is to show the truth of 
Bishop Watson's opinion, that a " Great lesson which every sect, and every indi- 
vidual of every sect, ought to learn from the history of the church is Moderation.''' 
Want of genuine Moderation towards those who differ from us in religious opinions, 
seems to be the most unaccountable thing in the world. The moderation here re- 
commended, however, lies at an equal distance between an indifference to truth and 
the merciless spirit of uncharitableness. It is a virtue, alas ! much talked of— 
little understood — and less practised. 

The other advantage to be derived from a volume like this is, that when we 
oppose any sect from which we differ, we may at least be acquainted with the his- 
tory and principles against which we argue. It has been no uncommon case in the 
history of religious controversy, to find that much time, labor, and temper have 
been wasted in opposing what never existed. It is well that we should be able, on 
this matter as on others, to say with the apostle Paul, " So fight I, not as one that 
beateth the air." 

If we suppose, according to the usual estimate, that the inhabitants of the 
world amount to eight hundred millions, then the whole may be thus divided : — 
Jews, two millions and a half; Pagans, four hundred and eighty-two millions; 
Christians, one hundred and seventy-five millions and a half, and Mohammedans one 
hundred and forty millions. The Christians again may be thus distributed, into 
Greek and Eastern churches, thirty millions ; Roman Catholics, eighty millions ; 
and Protestants, sixty-five millions and a half. Or thus, in round figures, which 
may make a more permanent impression on the mind of the reader : 

Jews - - - 2,500,000 

Pagans ------ 482,000,000 

Christians ------ 175,500,000 

Mohammedans .... - 140,000,000 



Inhabitants of the world 



800,000,000 
v 



Preface. 

Subdivisions op Christians. 

Greek and Eastern churches - - - 30,000,000 

Roman Catholics ----- 80,000,000 

Protestants 65,000,000 



Total number of Christians, - - - 175,000,000 

We believe that the careful reader of this volume, will soon perceive that it has 
been written with care and impartiality ; and that its author has spared no labor 
or expense in obtaining the most correct information on the almost innumerable 
facts which will be found in his work. He has been more anxious to obtain the 
facts than to make a parade of his authorities. On all great questions he has given 
these ; at least where it has been practicable ; but to do this is not always an easy 
matter ; for if twenty men give the same statement, it may be difficult to say who 
gave it first. The author has quoted both from himself and others, not always 
giving quotation marks, because the author, whoever he may be, is not to be held 
accountable for the changes, condensations, or additions which may be made in con- 
nection with the information he has given. 

We have no disposition to enter largely on a review of our performance. Pro- 
bably every reader will find something or other which he might wish to be different ; 
and in such a wish every reader may be right ; but the author asks only that each 
reader will give him credit for doing his best, and that each will believe the writer 
had a reason for whatever he has done, and for the precise manner in which it has 
been performed. 

On one subject he may ask permission to say a word or two. In some former 
publications of this character the boast has been made that every article has been 
prepared by an author belonging to each particular Denomination ; and assuredly 
this plan has its own particular excellencies ; but it does not always insure impar- 
tiality, while it goes far to destroy the unity of style and manner in the volume, 
and occasions frequent repetition of the same matters of doctrine and practice. On 
these accounts the principle has been adopted of collecting the facts, as much as 
possible from the parties immediately interested, and then to write each article in 
the most kind and impartial manner. 

Though the engravings have not fallen specially into the department of the 
author, he may be permitted to speak well of the labors and taste of the publisher 
in connexion with them, and to congratulate the reader that very many of them 
are truly illustrations. 

With these cursory remarks the author sends forth a volume which has af- 
forded him pleasure in its preparation, with the cordial wish that it may minister 

gratification to the reader in its perusal. 

J. B. 
Philadelphia, July, 1854. 



CONTENTS. 



Page. 

Preface, ......... v . 

List of Denominations, ----- - vii. 

List of Engravings, - - - - - - - -ix. 

Introductory Sketch, - - - - - - -13 

Judaism, - - - - - - - - -14 

Paganism, - - - - - - - • ' - -47 

Mohammedanism, - - - - - - - -83 

RELIGIOUS DENOMINATIONS IN THE UNITED STATES. 

THE BAPTISTS. 

Associated Baptists, ------- H7 

The Old School Baptists, - - - - - -243 

The Six-Principle Baptists, --..... 246 

The Sabbatarians, or Seventh-day Baptists, ----- 249 

The Seventh-day German Baptists, - - M - . - 277 

The German Baptists, or Tunkevs, - - - - * - - 291 

The Freewill Baptists, ------- 297 

The Congregationalists, ------- 322 

The Protestant Episcopal Church, - - . - - 427 

lutherans. 

The Lutheran Church, ----.--- 502 

Evangelical Lutheran Tennessee Synod, - - - - 541 

METHODISTS. 

Methodist Episcopal Church, - - - - - - - 546 

Calvinistic Methodists, ---.--- 612 

African Methodist Episcopal Church, - - - - - - 616 

African Methodist Episcopal Zion Church, ----- 618 

Methodist Protestant Church, 619 

Wesleyan Methodist Church, ...... 622 

vii 



Vlll 



Contents. 



PRESBYTERIANS. 



Old School, 

New School, 

Associate Presbyterian Church, 

Cumberland Presbyterians, 



Page. 

624 
668 
691 
695 



REFORMED CHURi 

Associate Reformed Presbyterian Church, 
Reformed Presbyterians, or Covenanters, - 
Reformed Protestant Dutch Church, 
The German Reformed Church, 
The Reformed Mennonites, - 

The Roman Catholic Church, - 
The Unitarian Church, 

The Adventists, - ■ 

r Bible Christians, - 

Christ-ians, - 

The Christian Israelites, - 

Church of God, or Winebrennarians, 
--* Disciples of Christ, or Campbellites, - 

The Evangelical Association, or Albrights, 

Friends, or Quakers, Orthodox, - 
" " Hicksites, 

The Jews, - 

Latter Day Saints, or Mormons, 

The Mennonites, - - 

The Moravians, - 

The New Jerusalem Church, or Swedenborgians, 

Ornish, or Hooker Mennonites, 

The Restorationists, - 

The Schwenkfelders, - 

United Brethren in Christ, or German Methodiste, 

United Society of Believers, or Shakers, 

The Universalists, 



699 

704 
712 
720 

727 

734 

768 

785 

791 

793 

795 

799 

801- 

812 

814 

837 

839 

849 

864 

888 

904 

914 

916 

921 

924 

927 

931 



appendix. 

Influence of Religion on the Country, 

Religious Condition of the Indians, 

Church Edifices, - 

Ministerial Salaries, - 

Agencies for Religious Societies, 

Sunday Schools and the Sunday School Union, 

Christian Cemeteries, - 

The Religious Press, - 

Christian Foreign Missions, 



943 

■ 954 

964 

• 982 
987 

• 998 
1013 
-1019 
1022 



LIST OF ENGRAVINGS. 

Page 

Mount Moriah, --------- 13 

Altar of Incense, - - - - - - 14 

Altar, - - - - - " ~ - - - 16 

Tabernacle, -------- 17 

Alexander meeting the High Priest, - - - - - - 23 

Capture of Jerusalem by Titus, ------ 31 

Soldiers setting fire to the Temple, - - - - - - 37 

Crucifying at Siege of Jerusalem, ------ 35 

Philosopher and his disciples, - - - - - - -47 

Ornamental letter, --------47 

Christians exposed to wild beasts, - - - - - - 49 

Druidical Cruelty, --------52 

First Christian Church in Britain, - - - - - - 55 

The Tooth of Buddhu, ------- 58 

City of Rangoon, - - - - - - - -61 

Praying Machine, --------72 

The Chinese Goddess Kouan-yn, - - - - - - 75 

Gratitude of the Chinese, ------- 77 

Mohammed, - - - - - - - - -83 

Ornamental Letter, - - 83 

Muezzin calling to Prayers, ------- 105 

Capture of Jerusalem by the Crusaders, ----- HI 

Abd-el Kadir, 113 

First Baptist Church, Providence, ------ 117 

Ornamental Letter, - - - , - - - - - 117 

First Baptist Church, Warren, R. L, ----- 173 

Portrait of Patrick Henry, ------- 181 

First Baptist Church, Cincinnati, ------ 189 

Portrait of Mrs. Emily C. Judson, ------ 197 

Mrs. Ann H. Judson, ------- 201 

Residence of John Buny an, ------- 205 

Carey's Meeting House, Leicester, ------ 207 

Portrait of Rev. Dr. Sommers, ------- 211 

St. Francis Street Baptist Church, Mobile, ----- 215 

First Baptist Church, Iowa City, ------ 217 

Walnut Street Baptist Church, Louisville, ----- 219 

First Baptist Church, Racine, ------- 221 

Tabernacle Baptist Church, Philadelphia, ----- 223 

Honorable George N. Briggs, ------- 227 

Chowan Female College, ------- 233 

The Arkadelphia Institute, ------- 235 

The Mississippi Female College, ------ 237 

The William Jewell College, - - - - - - - 239 

Ornamental Letter, ------- 243 

Ornamental Letter, -------- 246 

Newport Seventh-day Baptist Church, ----- 249 

Hopkinton Seventh-day Baptist Church, ----- 269 

Pawcatuck Seventh-day Baptist Church, ----- 271 

ix 



List of Engravings. 





Page 


Ornamental Letter, .."--- 


- 277 


Ornamental Letter, """."" 


291 


Ornamental Letter, » 


- 297 


Rev. George Whitefield, - 


315 


The Mayflower, - 


- 322 


Ornamental Letter, - 


322 


Plymouth Rock, - 


- 339 


Elder Brewster's Chest, - 


339 


Standish's Dinner Pot, _.-.-- 


- 339 


Procession at Plymouth, 1853, - 


343 


Governor Carver's Chair, - 


- 347 


Harvard's Tomb, ------ 


355 


Rev. Richard Mather, - - - - - 


- 365 


Rev. Increase Mather, - 


367 


Rev. Cotton Mather, - 


- 369 


Hingham Meeting-house, - - - - - 


375 


Judge Sewall, ------ 


- 377 


John Winthrop, L. L. D., - 


383 


President Edwards, ------ 


- 385 


Edwards' Church, Northampton, - - - - 


387 


Rev. Dr. Hopkins, - - - - - 


- 391 


Whitefield's Tomb, - 


395 


Rev. Dr. Styles, 


- 401 


Secretary Rawson, ------ 


403 


Miss Hannah Adams, - 


- 407 


Adams' Temple, ------ 


409 


Rev. Dr. L. Beecher, - - - - - 


- 411 


Rev. Dr. H. Humphrey - 


415 


Rev. Dr. Dwight, - 


- 417 


Mrs. Harriet Newell, - 


425 


Martyr's Memorial, Oxford, - - - - 


- 427 


Pocahontas, ---.„. 


439 


Bishop White, ------ 


. 449 


Christ Church, Philadelphia, - 


451 


Independence Hall, Philadelphia, - 


- 452 


Trinity Church, New York, 


455 


Carpenter's Hall, Philadelphia, - 


. 464 


Royal Baptismal Font, - 


465 


Floating Church, Philadelphia, - 


- 487 


Floating Church at New York, - 


489 


Rev. Dr. Tyng, - 


- 493 


Martin Luther Preaching, - - - - 


502 


Ornamental Letter, • 


- 502 


Indian Warrior, - - - - - 


523 


St. Mark's Lutheran Church, Philadelphia, 


- 534 


Ornamental Letter, - 


541 


John Wesley's Grandfather, .... 


- 546 


Ornamental Letter, - 


546 


Cradle of American Methodism, - 


- 556 


Captain Webb, 


557 



JUldl u 


V XJIMUiVA V ir*UO. 


XI 

p 


Wesley Chapel, 


- 


- 560 


The Masked Devil, - 


- 


5G3 


Third John Street Church, 


- 


- 565 


Death-bed of Rev. John Wesley, 


- 


- • 567 


Prayer-meeting in a Tent, 


- 


- 575 


The Old Brewery, New York, 


- 


577 


First Methodist Church in Ohio, 


- 


- 578 


Methodist Mission near Dallas, 


- 


578 


First Methodist Mission in Oregon, 


- 


- 579 


Old Mission at San Francisco, 


- 


579 


Methodist Church, Sacramento City, 


- 


- 580 


Rev. Dr. Peck, - 


- 


587 


Rev. Dr. Olin, - 


. 


- 591 


Rev. Dr. M' Clintock, 


- 


597 


Rev. Dr. Durbin, 


. 


- 599 


Rev. Dr. Elliott, - 


- 


601 


Rev. Dr. T. 0. Summers, 


. 


- 605 


Rev. Dr, L. Pierce, - 


- 


609 


Rev. George Whitefield, 


- 


- 612 


Ornamental Letter, 


- 


616 


Ornamental Letter, 


- 


- 619 


Ornamental Letter, 


- 


622 


John Knox, - 


. 


- 624 


Log Cabin, - 


- 


633 


Presbyterian Church, New York, 


- 


- 644 


First Presbyterian Church, Richmond 


, Va., - - 


649 


Seventh Presbyterian Church, Philadelphia, 


- 651 


Ornamental Letter, 


. 


668 


The Old Tennent Church, 


. 


- 678 


Pine Street Church, Philadelphia, - 


- 


68G 


Monument of John Knox, Edinburgh, 


. 


- 689 


Ornamental Letter, - 


. 


691 


John Knox's House, 


- 


- 694 


Daniel Boone, - - 


_ 


695 


Ornamental Letter, 


- 


- 699 


Ornamental Letter, - 


- 


704 


Second Dutch Reformed Church, Philadelphia, 


- 712 


Ornamental Letter, 


_ 


712 


Ornamental Letter, 


- 


- 720 


Ornamental Letter, - 


- 


727 


St. Peter's at Rome, 


. 


- 734 


Landing of Columbus in America, 


- 


734 


Cecilius Calvert, Lord Baltimore, 


. 


- 745 


Father Matthew, - 


. 


755 


St. Patrick's Cathedral, New York, 


- 


- 757 


Archbishop Hughes, 


- 


759 


Unitarian Church, Philadelphia, 


. 


- 768 


Ornamental Letter, 


. 


768 


Rev. Dr. 0. Dewey, 


- 


- 775 


Rev. Dr. J. K. Thornton, - 


- 


- 777 



List of Engravings. 



xu 

i 

Ornamental Letter, 

Ornamental Letter, - 

Ornamental Letter, 

Ornamental Letter, - 

Ornamental Letter, 

Ornamental Letter, - 

Ornamental Letter, 

Friends' Meeting House and Penn's Grave, 

Ornamental Letter, 

William Penn, - 

William Penn's Monument, 

Penn's Slate Roof House, 

Benjamin West's Birth-place, - 

Ornamental Letter, - 

Jerusalem, - 

Synagogue, New York, - 

Third Synagogue, Philadelphia, 

City of Nauvoo, 

Ornamental Letter, 

Ornamental Letter, - 

Missionary Preaching to the Indians, 

Ornamental Letter, - 

General Oglethorpe, 

Savannah in 1778, - 

Hon. Emanuel Swedenborg, 

Residence of Emanuel Svvedenborg, 

Summer House of Baron Swedenborg, 

Medal in Memory of Swedenborg, - 

Ornamental Letter, 

Ornamental Letter, - 

Ornamental Letter, 

Ornamental Letter, 

Ornamental Letter, 

Ornamental Letter, 

Rev. Hosea Ballou, 

Rev. E. H. Chapin, 

Ornamental Letter, 

Ornamental Letter, 

Ornamental Letter, 

Model of Presbyterian Church, 

Franklin Baptist Church, 

Ornamental Letter, 

Ornamental Letter, 

Rev. Dr. Baird, - 

American Sunday School Union House 

Laurel Hill Cemetery, Philadelphia, 

Ornamental Letter, 

Greenwood Cemetery, New York, - 

Ornamental Letter, 

Ornamental Letter, 



- 


- 785 


- 


791 


- 


- 793 


- 


795 


- 


- 799 




801 


- 


- 812 




814 


- 


- 814 




818 


. 


- 822 




823 


- 


- 834 




837 


. 


- 839 




844 


- 


- 845 




- .848 


. 


- 849 




864 


. 


- 888 




888 


- 


- 895 




897 


- 


- 904 




905 


. 


- 90G 




910 


- 


- 914 




916 


- 


- 919 




921 


- 


- 924 




931 


- 


- 935 




939 


. 


- 943 




954 


. 


- 964 




969 


- 


- 970 




982 


. 


- 987 




993 


. 


- 998 


- 


- 1013 


. 


1013 


. 


- 1017 


. 


1019 


. 


- 1022 




Mount Moriah. 

INTRODUCTORY SKETCH 

F 

JUDAISM, PAGANISM AND MOHAMMEDANISM. 



fTCl: 



^ORLD BY WISDOM KNEW NOT GOD. Such Was the 

testimony borne by the Apostle Paul ; and we have only 
to look at the world unenlightened by Divine Revelation 
to see its truth. Neither nature nor reason have been 
able to show us their Author, or to disclose the origin, 
character and destiny of man. Unless we have a revelation from the 
Being who made us, we must grope in the dark as to whether we are 
now pleasing him, and pass into another state without preparation, and 
in the most awful uncertainty as to the future, upon which we may well 
tremble to enter. 

The entrance, of thy word giveth light, was the declaration of the 
royal psalmist; and the examination of history will confirm the state- 
ment, and that whether men be looked at individually or in masses. 
No man can look over the world and deny that Religion, like a mes- 
senger of special mercy from the Ruler of the Universe, has scattered 

13 



14 



Introduction. 



blessings or our path, as she conducts us to immortality. Indeed, so 
conscious do men seem of the importance of Religion, that, in some form 
or other, they appear to be almost universally seeking it. Ignorance, 
superstition, and cruelty, may be evil in their nature and results ; but 
mankind, if they are unable to obtain any thing better^ will take even 
these for religion, rather than be entirely without it. 

As introductory to statements which shall show us the grounds 
and character of the religious views of those around us. we have thought 
it important to glance at the different systems which have passed under 
that name for many ages, and which still continue to exert on the world 
a mighty influence. We propose to begin with the doctrines first de- 
livered from heaven, and then to pass to the systems which have chiefly 
originated with man. Having thus carefully examined the past, and 
looked over the whole world, it is hoped our minds may be the better 
prepared to improve by the examination of the faith and practice of our 
neighbors ; and that our own faith may rest on a firmer basis. We 
begin, then, with 

JUDAISM. 

p3j] H E Sketch of the religious views of 
«J previous times necessarily commences 
with Judaism, as being the oldest of 
all systems of revealed religion ; and it is 
pleasant to remark that scriptural reli- 
in all ages been essentially the same. 
Unity of design has been preserved amidst all its 
modifications, both with regard to its objects, and 
as to the means by which that object is to be real- 
ized. It has always proposed the recovery of man 
from his degenerate state, and has always purposed 
to accomplish this, once for all, by the sacrifice of 
Messiah. 

The sovereign Author of salvation was pleased to 
make a gradual revelation of mercy. In delivering 
mankind from the darkness of sin, he conducted them 
in a path narrow, encumbered, and rugged ; but 
which, as they advanced, widened in its prospects, 
and improved in the light and comfort it afforded. 
In the enlightenment of the human race, there were 
first in the promises of the patriarchal age, a few dis- 
tant stars thwarting, with their feeble rays, across 





gion has 



Judaism. 15 

the profound gloom of night ; then Levitical appointments afforded a 
soothing twilight, spreading round the horizon of our hopes and fears, as 
the time approached for the source of light to arise in the full-orbed 
majesty of heaven. And as the reflected light of the planets is spread 
along the mountains in the morning, and as every alleviation of mid- 
night gloom is to be ascribed to the radiance of the sun ; so patriarchal 
promises and Levitical institutions shone upon the world with a light 
really derived from the gospel. 

That ancient instructions and institutions were not complete, needs 
scarcely any proof. Though they availed to the safety of those whose 
attention to them was marked by the submission of the heart to God, 
the information they conveyed, on the manner in which salvation could 
be accomplished, was partial, and uncertain. They ascertained the fact 
simply from the divine assertion, but for a long period the removal of 
acknowledged difficulties could not be effected, the harmony of conflicting 
attributes in the character of God could not be seen, and the equity of 
a dispensation of mercy to sinners, was then a "glory to be revealed." 
The sacred institutions of that period were preparatory, and possessed 
the relation to the present which a previous engagement has to its 
fulfilment. 

Every one knows that the name of the Jew is formed from that 
of the patriarch Judah, and that it was first applied to one belonging 
to the tribe or country of Judah, or rather, perhaps, as suggested 
by Kitto, to a subject of the separate kingdom of Judah. During the 
captivity the term seems to have been extended to all who spoke the 
Hebrew language, without distinction ; and this loose application of 
the name was preserved after the restoration to Palestine, when it came 
to denote not only every descendant of Abraham in the largest sense, 
but even proselytes, who had no blood-relation to the Jews. Our 
object at present will be to describe the system of what is called Juda- 
ism, or the whole of the faith of the descendants of Abraham, to 
glance at their history, and briefly to describe their present state and 
prospects. 

In discharging the first part of our duty, more than one important 
purpose will be accomplished by showing that Judaism and Christianity 
are one in principle ; Judaism being Christianity in the bud, and Chris- 
tianity showing the full development and happy completion of Judaism. 
Such an exhibition as the one we propose will tend to correct many 
errors into which some have fallen by separating the two dispensations ; 
and will beautifully illustrate the integrity and harmony of Revelation. 
It is true, that they differ in point of form ; because the shadow being 



16 



Introduction. 



gone, the substance is come ; and, as we have already remarked, they 
differ in degree ; but several important considerations will show that of 
right they must be one ; and that the fact accords with the propriety 
of such an arrangement. 

For instance, it might be argued that the perfection and immutability 
of God requires that religion, however it may, from time to time 
change its form, must always be one in principle, only changing as 
passing "from glory to glory," as " the Spirit of the Lord " increases 
the revelation of truth. Nor will the fact be less evident, if we con- 
sider the very reasonable doctrine, that there cannot be two methods 
of salvation ; but that sinners, in all periods, and in all lands, must be 
saved on the same grand principles. Other arguments might be urged 
on this subject, but these are sufficient. Let us now briefly illustrate 
our main position, which will, in no small degree, show also many of 
the leading features of the Jewish economy. 

It may, however, be important to remark here, that we have no 
intention fully to delineate the whole plan of Judaism. Its priesthood, 




Altab. 



offerings, and various ceremonies, occupy no small portion of the Old 
Testament, and could not possibly be introduced into a work like this. 
When we come to speak of the Jewish religion and its adherents in the 
United States, so much of illustration will be introduced, as may be 
necessary to enable the reader to gain a general understanding of the 
subject ; at present we have only to show the harmony between Juda- 
ism and Christianity, — between Moses and Messiah. 

And we look first at the Jewish Tar gums. These ancient and 
approved Commentaries upon the Jewish Scriptures, refer so constantly 
to the Messiah, as to identify the former with the present dispensation, 
if Jesus be that Messiah. So that it is impossible to reject the claims 



Judaism. 



17 



of Judaism being one in principle with Christianity, without overturning 
the foundations of Christianity itself. Not only the passage usually 
called the first promise, the Shiloh of Jacob, the Star and Sceptre of 
Balaam, the last words of David, and other prophecies, which have 
been considered questionable by some Christian commentators, are un- 
hesitatingly ascribed by these Jewish paraphrasts to the Messiah ; but 
even institutions which at first would appear to have no direct allusion 
to him, although probably typical of him, such as the anointing of the 




Tabernacle. 

tabernacle, its vessels, and all its sacred contents, are applied by these 
writers to the Messiah. These are circumstances which abundantly 
prove that whatever alterations might occur in form, nothing of the 
sort was contemplated in identity. 

The appeals of Jesus and his apostles to the Scriptures of the Old 
Testament, as the proofs of his mission — as describing his person — as 
foretelling his preaching and his miracles — as explaining the nature, 
the import, and the end of his dying — identify the dispensations as one 
in principle and in object. " For the hope of Israel," cried the apostle, 
" I am bound with this chain." Jesus said, " Search the Scriptures, 
for in them ye think ye have eternal life : and they are they which 
testify of me," — the only then existing Scriptures being that very por- 
tion of them which it is now debated whether they shall be considered 
as belonging to this great salvation, of the promises relating to which 
they were the earliest repositories. Upon this argument was founded 
the grand appeal of Paul before Agrippa. "I stand and am judged for 
the hope of the promise made of God unto our fathers — Unto which 
promise our twelve tribes, instantly serving God day and night, hope 

to come." 

2 



18 Introduction. 

The whole Epistle to the Hebrews is consecrated to this subject. 
It begins with the great fact — ' ; God, who at sundry times and in divers 
manners spake in time past unto the fathers by the prophets, hath in 
these last days spoken unto us by his Son." — It passes over early his- 
torical events as bearing upon these last days ; and it traces, in all the 
forms of the levitical priesthood, the constant reference to the one great 
eternal sacrifice for sin. The apostle himself so concludes his reason- 
ing. " Now of the things which we have spoken this is the sum : We 
have such an high-priest, who is set on the right hand of the throne of 
the Majesty in the heavens : a minister of the sanctuary, and of the 
true tabernacle, which the Lord pitched, and not man." Heb. viii. 1, 2. 
Is it not obvious that of this priesthood, and of this tabernacle, the 
former priesthood and tabernacles were types ? Consequently the object 
and principles of both dispensations, are one and the same. 

The internal marks of agreement are innumerable. The new com- 
mandment of our Lord Jesus, that we should love one another, is con- 
tained in the second great commandment : " Thou shalt love thy neigh- 
bour as thyself." The great law, which has often been considered as 
peculiar to Christianity — to do good to our enemies — is an Old Testa- 
ment injunction, quoted by the blessed Redeemer, and repeated by his 
apostles. It is evident, therefore, that certain severities peculiar to 
that dispensation, both in point of enactment, and in matter of fact, 
originated in circumstances of an especial nature, and were under the 
guidance of infinite wisdom — the reasons for which not being assigned, 
it were presumptuous in us to conjecture them. The paternal spirit of 
the Deity is marked strongly under this Dispensation. It is seen in his 
manifestation to Moses— in answer to the prayer, "I beseech thee, 
shew me thy glory. And he said, I will make all my goodness pass 
before thee, and I will proclaim the name of the Lord before thee: and 
will be gracious to whom I will be gracious, and will shew mercy on 
whom I will shew mercy." There is nothing here but what accords 
with the reasoning of the apostle Paul, relative to the dispersion of the 
Jews, in the Epistle to the Romans ; and with the absolute sovereignty 
of such a Being as God must be, if there be a God, who is as infinite 
in wisdom, justice, and goodness, as in power. " And the Lord passed 
by before him, and proclaimed, The Lord, the Lord God, merciful and 
gracious, long-suffering, and abundant in goodness and truth, keeping 
mercy for thousands, forgiving iniquity and transgression and sin, and 
that will by no means clear the guilty ; visiting the iniquity of the 
fathers upon the children, and upon the children's children, unto the 
third and fourth generation." Exod. xxxiii. 18, 19. — xxxiv. 6, 7. 



Judaism. 29 

Here is justice, indeed, but it is tempered with mercy — and the mercy 
is distinctly and powerfully marked at the close of the second com- 
mandment, where the same threatening is blended w T ith the affecting 
promise, " Shewing mercy unto thousands of them that love me, and 
keep my commandments." Exod. xx. 6. Dr. Geddes has justly re- 
marked, that "A stronger inducement to avoid sin, and to practise 
virtue, could hardly be held forth. The parent who disregards his 
God, is threatened with a punishment, which is to extend even to his 
posterity, his dearer part : but this punishment is limited to the third 
or fourth generation ; whereas blessings and mercy are promised, for a 
thousand generations, to the posterity of those parents, who love God, 
and keep his commandments." It should also be remembered, that 
these are temporal punishments only, which are to extend to the third 
and fourth generation ; and that the same thing obtains in the ordinary 
dispensations of Providence, every day that we live; in which children 
manifestly suffer — and to the third and fourth generation too — for the 
imprudence and crimes of their parents — in poverty of circumstances, 
diseases of body, and degradation in society. The same paternal cha- 
racter is ascribed to God, in the touching promise of pardon and resto- 
ration to the Jews, upon their repentance, even in the event of their 
crimes depriving them of their country, reducing them to captivity, and 
scattering them among all nations. ei But if from thence thou shalt 
seek the Lord thy God, thou shall find him, if thou seek him with all 
thy heart, and with all thy soul. When thou art in tribulation, and 
all these things are come upon thee, even in the latter days, if thou 
turn to the Lord thy God, and shalt be obedient to his voice, (for the 
Lord thy God is a merciful God), he will not forsake thee, neither 
destroy thee, nor forget the covenant of thy fathers, w T hich he sware 
unto them." Deut. iv. 29 — 31. Who could expect, in the face of such 
a declaration of compassion and forgiving love, to find the God of the 
Jewish dispensation represented as totally different from the God of the 
New Testament? And least of all could it be anticipated from a 
writer who pointed out the beautiful and concluding clause of the 
second commandment as so wise, so just, and so good. Yet Dr. Geddes 
says, " The God of Moses, Jehovah, if he really be such as he is de- 
scribed in the Pentateuch, is not the God whom I adore ; nor the God 
whom I could love. The God whom I adore and love is the Father of 
our Lord Jesus ; his Father and our Father ; the Father of mercies, 
and God of all consolation; who is no respecter of persons; who hateth 
not Isaac and loveth Jacob ; who visiteth not the sins of the father 
upon his children, even to the first generation; who willeth all men to 



20 Introduction. 

be saved ; who maketh his sun to rise upon the evil and upon the good, 
and sendeth salutary rain on the just and on the unjust.'' After this, 
one could wonder at nothing from such a quarter — except perhaps that 
it should not have struck so acute a mind, that in thus degrading the 
former dispensation he was taking away the basis upon which the 
Author of Christianity himself, whom he professed to consider as per- 
fect, built his system. 

Upon the whole, Judaism and Christianity must be one in principle 
- — or Judaism would be the religion of a day — a religion of expedients 
— a body without a spirit — everything but what the New Testament 
describes it. Still more — without such a connection as is here supposed, 
and which amounts to identity of principle, it will be impossible to 
assign any reason for the majority of the institutions of the former 
dispensation, to understand their import, to discover what object they 
had, or whether they had any, to conjecture what end they could possibly 
answer — or to find any issue to which they led. We are also as much 
in the dark respecting their termination, as their institution : since, if 
they are not consummated in Christianity, in order to which they must 
have been virtually a part of it, there is as little reason apparent for the 
time and the manner of their abolition, or cessation, as there is for their 
original enactment, and long observance. Without such an unity as 
that for which we contend, the whole of the ancient economy, and of 
the Jewish religion, is an enigma not to be solved. We are therefore 
prepared to maintain that the dispensations have one Author, one 
Object, one Principle, one Testimony ; and to abide by all the conse- 
quences of this conclusion. 

Before Moses a double vista opened — back through the events of 
more than two thousand years, rising before his inspired vision in suc- 
cession to the beginning of time — and forward nearly two thousand 
more, through types, shadows, and ordinances, to the triumphs of 
Calvary — the first blended with facts transmitted from father to son, 
till they reached him — the second with great and precious promises 
given immediately to him from a faithful and unchanging God. 

What though the former dispensation was a day in which the light 
was " neither clear nor dark " — still it was " one day known to the 
Lord." — What though it be" neither day nor night," expressly — it was 
the morning twilight — the parting clouds gave way to the day-break. 
Faith soared high, in the Patriarchal ages, and like the lark, showed the 
slumbering world the gleams of the unrisen sun upon her wings. 
Prophets caught the signal — and ascended the mountains, whose sum- 
mits, already illuminated, lifted their points of light amidst the darkness, 



Judaism. 21 

and appeared as day-stars to the valleys, still overshadowed with night. 
The nations looked, and beholding the Messenger of salvation enshrined 
in glory, like the Angel in the Sun, exclaimed " How beautiful upon 
the mountains are the feet of him that bringeth good tidings, that pub- 
lished peace : that bringeth good tidings of good, that publisheth 
salvation ; that saith unto Zion, Thy God reigneth !" 

To one object all eyes are directed. Amidst the twilight of breaking 
day, Moses looks from his tables of stone and the Covenant of works 
to him " Who was made under the Law, to redeem them that were 
under the law, that we might receive the adoption of sons." Aaron 
glances from the altar and its mysterious and multiplied sacrifices, to 
the cross of Calvary, and to him " Who by one offering hath perfected 
forever them that are sanctified." David strikes his harp with a bolder 
hand, as he gazes upon the ascending sun, which pours upon its strings 
a flood of celestial fire — even him, "The sun of righteousness arising 
upon those that fear his name, with healing in his wings." Solomon sees 
the magnificence of his temple absorbed and lost in Him, whom the hea- 
ven, and heaven of heavens, cannot contain." And even the poor Gentile 
priest drops the knife which he was about to plunge into the heart of a 
human victim — himself to find an atonement in his death who " gave 
his life a ransom for many." — The authors of all this misery, our first 
parents, exult to behold the whole mischief of their fatal apostasy 
repaired. The Serpent, bruised, and crushed, is banished the new Para- 
dise, and hides himself in the shades of everlasting night — while Death 
lies prostrate, pierced with his own dart, and expiring under the tri- 
umphant feet of the Redeemer, as he is seated upon his eternal throne. 

To give in this rapid sketch a History of the Jews as written by 
the inspired writers, would be almost to insult the reader by supposing 
him ignorant of his Bible. We will therefore begin only where the 
Old Testament ends. This, it will be remembered, was immediately 
after the reform among the Jews effected by Nehemiah. This excellent 
man was contemporary with Malachi, who was the last of the ancient 
prophets. The Jews who returned, from the Babylonish captivity, were, 
after Nehemiah's decease, under a Persian governor, of all Syria. The 
high priest himself was under political control, and was sometimes 
appointed by the governor. 

The Persians and Greeks had been generally in a state of war for 
one hundred and sixty years, when Alexander the Great marched thirty- 
five thousand Greeks into Asia, and in six years conquered the whole 
Persian empire. While he was engaged in effecting his conquests in 
the Persian dominions, he was exceedingly enraged against the Jews, 



22 Introduction. 

for their inflexible adherence to the Persians, to whom they were under 
great obligations. When he laid siege to Tyre, the Samaritans sent 
him a considerable body of troops ; but the Jews were not disposed to 
submit to him, so long as Darius, to whom they had taken the oath of 
allegiance, should be alive. 

Alexander having arrived at Jerusalem, the high priest went out in 
procession to meet him. The conqueror saluted the venerable man with 
religious respect as the priest of Jehovah, for he had, in a vision, seen 
the priest, who had assured him that God would march at the head of 
his army, and give him the victory over the Persians. In consequence 
of this Alexander treated the Jews with great humanity, and granted 
them many privileges. Alexander died at Babylon, in the thirty-second 
year of his age, and the twelfth of his reign, three hundred and twenty- 
three years before Christ. 

Within fifteen years after the death of Alexander, his whole family 
was murdered, and his empire divided among a few of his principal gen- 
erals. For more than one hundred and fifty years, these rulers were 
generally at war with one another ; nevertheless the Jews, whose coun- 
try was betwixt them, were marvellously protected by the providence 
of God. Ptolemy Lagus, to whose lot Egypt fell, did indeed invade 
Judea ; for Palestine having been given to Laomedon, of Mitylene, one 
of Alexander's generals, and confirmed to him, the Jews, mindful of 
their oath of obedience, refused to submit to Ptolemy, who had deprived 
Laomedon of his dominions. Enraged at their fidelity to the sovereign 
to whom they had sworn allegiance, Ptolemy took Jerusalem, and car- 
ried one hundred thousand of the people captives into Egypt. Their 
loyalty and fidelity, however, moved his compassion, and so raised 
their character in his estimation, that he appointed them to places of 
trust and power. 

In the year before Christ, two hundred and ninety-seven, died 
Simon the Just, who was high priest of the Jews, the son of Onias. 
This high priest was the last of the men of the great synagogue, con- 
sisting of one hundred and twenty persons, appointed by Ezra for 
perfecting the restoration of the Jewish church ; and it is believed that 
he made the last revision of the books of the Old Testament, and com- 
pleted the sacred canon, by adding the Books of Chronicles, Ezra, 
Nehemiab Esther, and Malachi. 

After the death of Ptolemy Soter, before Christ two hundred and 
eighty four years, the Jews were favored with another protector in his 
son. This king was engaged in a long war with Antiochus Theos, king 
of Syria, which they terminated by a treaty of marriage. Antiochus 




23 



Judaism. 25 

divorced his wife Zaodice, and married Berenice, the daughter of 
Ptolemy, in the year before Christ two hundred and forty-nine. Ptolemy 
Philadelphia dying two years afterwards, Antiochus took back his first 
queen, and separated from Berenice ; who, fearing another divorce 
speedily poisoned him, cut off Berenice and her son, and placed her 
own son, Callinicus on the throne. Ptolemy Euergetes, now king of 
Eo-ypt, in revenge for the death of his sister Berenice, hastened with a 
considerable army against Syria, slew Laodice, and having subdued the 
kingdom, returned laden with spoils ; and on his way offered many 
sacrifices in the temple of Jerusalem, as a grateful acknowledgment to 
God for his triumphs. Ptolemy Philopater, son of Ptolemy Euergetes 
succeeded his father on the throne, before Christ two hundred and twenty- 
one. He was a very profligate prince. Antiochus, brother of Callini- 
cus, engaged in war with him, and at first was successful ; but Ptolemy 
ultimately conquered, and made a progress through his provinces. On 
visiting Jerusalem he offered numerous victims, and presented valu- 
able presents to the temple ; but Simon II., then high priest, seriously 
affronted him, by not permitting him to enter the holy of holies ; and 
he avenged himself in a most barbarous manner ; for on his return to 
Egypt, he deprived the Jews of their privileges, and assembled multi- 
tudes of them at Alexandria, to be destroyed by wild beasts ; which, 
however, it is said, instead of slaying them, killed their enemies. 

The dissipated Philopater died before Christ two hundred and four 
years, and was succeeded by his infant son Ptolemy Epiphanes. Anti- 
ochus now availed himself of favorable circumstances, and marched a 
large army into Ceolo-Syria, and Palestine, and speedily subdued them. 
Antiochus being soon after engaged in war with Attalus, king of Per- 
gamos, the Egyptians recovered the lost territories, and put a garrison 
in Jerusalem, before Christ one hundred and ninety-nine. In the year 
following they were again recovered by Antiochus, and the Egyptians 
were captured. The Jews cordially espoused the cause of Antiochus, 
with which he was so pleased, that he ordered their city to be repaired, 
their dispersed kindred to be recalled, and their lost privileges, granted 
by Alexander, to be restored. Antiochus was succeeded on the Assyrian 
throne by his son Seleucus Philopater, who finished an inglorious reign, 
before Christ one hundred and seventy-six years. Antiochus Epiphanes, 
or the Illustrious, next ascended the throne. Being pressed by the 
Romans for tribute, he deposed Onias, the Jewish high priest, and sold 
his sacred office to his brother Jason, whom he afterwards deposed, and 
again sold it to his brother Manelaus. 

Antiochus having marched into Egypt, and a report being spread 



26 Introduction. 

of his death, Jason collected together a thousand men, to recover by- 
force the priesthood of which he was the first purchaser. He succeeded 
in surprising the city of Jerusalem, drove ManeJaus into the castle, and 
cruelly put to death all whom he considered to be his adversaries. 
Antiochus being informed of these transactions, hastened out of Egypt 
to quell the rebellion ; and being told that the inhabitants of Jerusalem 
had made great rejoicings at the news of his death, he was so angry, 
that having stormed the city, he slew forty thousand persons, sold as 
many others for slaves, plundered the temple of gold and furniture, 
entered the holy of holies, and sacrificed a sow on the altar of burnt- 
offering, causing the broth of the unclean animal to be sprinkled all 
over the temple. 

As a further punishment to the Jews, he appointed Philip, a Phry- 
gian, a most cruel man, to be governor of Judea, and continued the 
w T icked Manelaus in the high priesthood. Not long after, the Romans 
having peremptorily ordered him to withdraw his forces from Egypt, he 
vented his rage at his disappointment by inflicting further punishment 
on the unfortunate Jews ; and despatching Appollonius with twenty 
thousand men, gave him orders to destroy Jerusalem, to put the men 
to the sword, and to make slaves of the women and children. These 
commands were executed with savage fierceness on the Sabbath day, 
and none escaped but those who were able to find refuge in the neigh- 
boring caves and mountains. On his arrival at Antioch, he published a 
decree, requiring all people in his dominions to conform to the religion 
of the Greeks, and Atheneus was commissioned to instruct the Jews in 
the Grecian idolatrous ceremonies, and to put to death all who disobeyed 
his authority. 

When this idolatrous teacher arrived at Jerusalem, he obtained 
help from some apostate Jews, and caused the sacrifices to cease, sup- 
pressed the observances of the Jewish religion, polluted the temple, 
forbade the sabbaths and festivals, prohibited the circumcision of the 
children, burned such copies of the law as could be discovered, dedicated 
the temple to Jupiter Olympius, raised a statue of the idol on the altar 
of burnt offerings, and put to death all who would not conform to hea- 
thenism. Mattathias, great grandson of Asmoneus, after whom the 
family were called Mattamoneans, retired, with his five sons from the 
persecutions of Jerusalem, to his native town of Modin: and here he 
made a determined stand against idolatry. Apelles, an officer in com- 
mand, could neither influence him by compulsion or bribes. The 
venerable priest slew the first apostate Jew T ; and, aided by his sons, 
put the king's agent to death, with all his attendants, demolished the 



Judaism. 27 

idols, and withdrew to the mountains ; and after forming a valiant 
arm} r , he marched through Judea, broke down the heathen altars, 
restored circumcision, cut off the heathen priests, and restored the wor- 
ship of God. This was in the year one hundred and sixty-seven before 
Christ, Mattathias died the next year ; but his third son, Judas, called 
Maccabeus, succeeded him in command. This valiant man defeated 
army after army sent after him by Antiochus, recovered the temple, 
renovated and beautified it, restored the worship of God, and repaired 
the city of Jerusalem, which had been long nearly in ruins. 

The enraged Antiochus now resolved to take signal revenge ; but 
was suddenly seized with an incurable disease of which he died, before 
Christ one hundred and sixty-four years. His successor, Antiochus 
Eupater, was a minor, but combined with other enemies to extirpate all 
the race of Israel. Judas, therefore, carried on the war prosperously 
for some years, making the enemies' own territories the scene of action, 
till he was slain ; and was succeeded by his brother Jonathan. Onias, 
the high priest, being settled in Egypt, where he built a temple like 
that of the holy city, Jonathan and his brother Simon officiated at Jeru- 
salem, both as high priests and civil governors. Jonathan was treach- 
erously slain by Tryphon, who had usurped the throne of Syria, in the 
year before Christ one hundred and forty-four. Simon succeeded him 
at Jerusalem, and rendered the Jews independent of all the neighboring 
nations. He too, was treacherously murdered, together with two of his 
sons, by his son-in-law Ptolemy, about nine years after the murder of 
Jonathan. His son, John Hyrcanus, next succeeded to the government 
and priesthood. He destroyed the Samaritan temple on Mount Gerizim, 
after it had stood about two hundred years. His son Aristobulus be- 
came his successor, in the year before Christ one hundred and seven. 
He again raised Judea into a monarchy, and assumed the title of king. 

A considerable number of rulers, both male and female, in rapid 
succession followed each other, generally displaying no small degree of 
cruelty. Wading his way to the government through streams of blood, 
Herod the Great obtained the royal dignity, in the year before Christ, 
forty, in which he was confirmed by Augustus Caasar about ten years 
afterwards. He built many cities, rebuilt the temple, ingratiated him- 
self with the Jews, and manifested great talent ; but he was a monster 
in cruelty. It was he who attempted to murder the infant Messiah. 
He was succeeded by his sons. In the year six, of the Christian era, 
Archelaus was deposed by the Romans for mal-administration, and 
Judea was formed into a province, and the sceptre thus passed away 
from Judah. Roman procurators were placed on the seat of authority. 



28 Introduction. 

till those awful wars commenced which ended in the subversion of the 
Jewish state. 

At the period of the breaking out of the war, as Dr. Kitto tells us, 
Gessius Florus was the governor, and he proved to be the last. He 
had succeeded Albinus in the year sixty-four, and was distinguished by 
the most unprovoked cruelties. It seems to have been the object of 
this man to drive the Jews into insurrection, that the public confusion 
might prevent complaints against his iniquitous conduct from being 
heard, and that a wider field for spoliation might be opened up. It 
would, however, be taking a very partial view of these transactions to 
ascribe the war which speedily ensued, to the tyrannies of the Roman 
governor, whose measures merely fanned the blast which blew up into 
destroying flames the embers of wrath and discontent which had smoul- 
dered long, and which could not much longer have been withheld from 
conflagration. 

The first act of open rebellion, was the refusal to offer the usual 
sacrifices for the emperor. Then followed a successful attempt of the 
seditious factions to get possession of the city, in the course of which 
many public buildings were wilfully destroyed by fire. The chief priests, 
and the more peaceably disposed inhabitants, who had retired to Mount 
Zion, w T ere attacked there, and the high priest, who had concealed him- 
self in a sewer, was discovered and put to death. The fortress of 
Antonia was next forced, and the garrison slain. The palace of Herod, 
at the northwest angle of Mount Zion, still remained in the hands of 
the Romans, strongly fortified on the north by the three great towers 
of Hippicus, Phasaelus, and Miriamne. The garden in which the sol- 
diers were encamped was first carried, and they then retired into the 
towers. The excited and triumphant Jews hastened to fire the vacated 
camp, and then proceeded to besiege the towers. The soldiers were 
constrained to capitulate. They laid down their arms ; and were im- 
mediately slaughtered in contravention of the terms, and that, too, on 
the Sabbath day. Meanwhile, the revolt had spread throughout the 
country ; and the president, on whom devolved the duty of putting it 
down, was, for a time, too much occupied elsewhere to march against 
Jerusalem. At length, however, he arrived. He pitched his camp at 
Scopas, seven furlongs from the city, and waited three days in the hope 
that his appearance would awe the rebels into submission. Finding 
himself mistaken, he entered the city, the Jews having, for the purpose 
of concentrating their resources of defence, abandoned the outer and 
second wall. Cestius destroyed the new city and part of the lower city 
by fire, and then advanced against the upper city, which was occupied 



Judaism. 29 

by the insurgents, and encamped before the Herodian palace, where 
there was a space unoccupied by buildings between the outer and second 
wall. But after five days, Cestius abandoned his operations in this 
quarter, and turned to the northern side of the temple, where he was 
repulsed by the Jews. Soon after, God, who had reserved the city for 
a more signal doom than could have been sustained had the city been 
at this time taken, struck Cestius with a sudden panic, and he raised 
the siege without any apparent cause. The retreat was most disas- 
trous ; for the Jews, who had just before given up all for lost, were 
elated by what they regarded as an interposition of God's special provi- 
dence in their behalf, and they pursued the Roman army with incredible 
ardour and ferocity, and soon changed its orderly retreat into a com- 
plete rout. 

This success was the ruin of the Jews. In the first place, it buoyed 
up their minds in the firm conviction that they were still, as of old, the 
special objects of divine care and favor, and that the Lord would never 
suffer the city which he had chosen, and the holy temple in which he 
had set his name, to be smitten by the heathen ; and, in the second 
place, it gave a stern and implacable character to the future warfare, 
by engaging the honor of the Romans to blot out the disgrace which 
their arms had sustained. 

The tidings of these events made a great sensation at Rome ; and 
the emperor Nero lost no time in sending the able and experienced Ves- 
pasian into Syria, in the quality of president, to put an end to the w T ar. 

Vespasian, who was accompanied by his son Titus, commenced 
operations in the spring of A. D. 67, with an army of sixty thousand 
men. Instead of going at once to Jerusalem, he employed himself in 
reducing Galilee and in recovering the fortresses which had been taken 
by the insurgents. In this he met with considerable resistance, and had 
many occasions of witnessing the desperate valor of the insurgents. At 
Jotapata he was opposed by Josephus, the historian of the war, to whom 
the provisional Jewish government had confided the defence of Galilee. 
The fortress fell, and Josephus was taken alive. He was at first treated 
rather roughly, but afterwards with consideration and respect. At the 
commencement of the campaign, the Romans behaved with great se- 
verity wherever they came. No mercy was shown to age or sex ; but 
cities, towns, and villages, were cruelly ravaged and destroyed. Nor 
were these desolations confined to Judea ; for, in many foreign cities, 
where Jews were settled, they were slaughtered in multitudes by the 
Roman soldiers and the other inhabitants. Some idea of these dreadful 
massacres may be formed from the fact, that above twenty-thousand 



30 Introduction. 

Jews were slain in one day in Cajsarea, ten thousand in one night at 
Scythopolis, fifty thousand at Alexandria, eight thousand at Joppa, and 
above ten thousand at Damascus. Nor need we wonder at such extent 
of destruction among a people who were so infatuated as to rush into a 
warfare in which the odds were so fearfully against them. 

Though the war was steadily prosecuted, Vespasian evinced no 
haste to march against Jerusalem ; and, when urged by his impatient 
officers, he told them it was better to let the Jews destroy one another. 
In fact, he knew well how destructively the factions were raging against 
each other in Jerusalem. There were three of these factions, afterwards 
reduced to two, holding possession of different parts of the city. They 
wasted their strength in cruel conflicts with each other, in which they 
even destroyed the storehouses of corn and provisions which formed the 
only resource against famine threatened in the siege. In one thing, 
however, they all agreed — in harassing, plundering, and destroying the 
citizens and nobles who did not enter into their views. Thus they 
obtained little real benefit from the respite which arose from the atten- 
tion of the Roman army being diverted for a while from them by the 
death of Nero. Galba, Otho, and Vitellius, were invested with the 
purple in quick succession ; and at length, with general approbation, 
Yespasian himself was declared emperor by the army in Judea. He 
then departed for Rome, leaving the conduct of the war to his son Titus. 
At the feast of the passover, in the ensuing year, when the city of 
Jerusalem was, as usual at that time, crowded with people from all 
quarters, the Roman army appeared before the walls. It was, probably, 
his anxiety to save the city and the temple, that induced Titus to com- 
mence the siege at this season ; for it might have been expected that, 
where such multitudes were shut up in an ill-provisioned city, famine 
alone would soon make a surrender inevitable. The besieged were very 
earnestly invited to open their gates to the Romans, and were with all 
sincerity assured of their liberty and safety. Josephus was also com- 
missioned to harangue them, and to point out to them the folly of sup- 
posing that they could hold out against, or successfully resist, the power 
of Rome. But all warning and counsel were treated with insult and 
scorn ; and the factions expressed the resolution of defending the city 
to the very last, in the confidence that God would not permit his temple 
and city to fall before the heathen. Such repeated refusals of mercy 
and compassion, and the very desperate defence made by the besieged, 
compelled Titus, much against his own will, to become the unconscious 
instrument of accomplishing that doom of the city and the temple, 
which Christ had, nearly forty years before, denounced. The folly of 




31 



Judaism. 33 

the resistance made by the Jews was so clear to Titus, that he became 
exasperated at the unpleasant task which their obstinacy imposed upon 
him. Resolved that none of them should escape, but such as surrend- 
ered to him, he raised around the city a strong wall of circumvallation, 
strengthened with towers. This great work was accomplished in the 
short space of three days. 

The city was very strong, being, as we have already seen, protected 
by three walls, one within another ; and then there was the temple, 
which itself was an exceedingly strong fortress. 

All these defences were successively carried by the Romans, 
although every step was desperately contested by the besieged, who for 
fifteen weeks prevented their enemies from reaching the temple. During 
that time, the most horrible famine was experienced within the city. 
At length, no table was spread, or regular meal eaten in Jerusalem ; 
people bartered all their wealth for a measure of corn, and often ate it 
unground and unbaked, or snatched it half-baked from the coals ; 
things were eaten which all men abhor, and which the Jews, of all 
men, deemed most abominable. Many perished of mere want, especially 
the old and very young; for the latter, the mother's breast no longer 
afforded nourishment, and there were instances of dead infants being 
eaten by their own parents. All this was in accordance with that 
ancient prophecy in which Moses had described the punishment of their 
unbelief. Nor was famine the only scourge ; the factions still raged 
within the city, agreeing only in resisting the enemy without, and then 
turning with unabated fury against each other. They agreed, also, in 
continuing their shameful maltreatment of such of the inhabitants as 
they suspected to be in favour of surrendering the city, or inclined to 
desert to the Romans. To incur suspicion of this was instant death ; 
and many persons were charged with the offence, and slain, for the sake 
of their wealth. 

The lower city was taken by the Romans, early in the month of 
May ; but the temple did not fall until the beginning of August. Titus 
was most anxious to save this glorious fabric, as one of the noblest orna- 
ments of the Roman empire. But the Jewish historian observes, that 
the " holy and beautiful house " was doomed to destruction ; and he 
attributes to a " Divine impulse," the act of a soldier who siezed a 
burning brand and cast it in at a golden window, whereby the whole 
fabric was soon in flames. Titus hastened to the spot, and finding all 
attempts to save the building hopeless, he, with some of his officers 
entered the sanctuary, and directed the removal of the sacred utensils 



34 Introduction. 

of gold, some of which afterwards graced his triumphal procession, and 
were sculptured upon the arch which commemorated his victories. 

The upper city, into w T hich the besieged had retreated, soon after 
fell ; and this completed the conquest of Jerusalem. In all these opera- 
tions the carnage was horrible ; for with the Romans the time for mercy 
was past, and in their exasperation at the useless obstinacy of the 
defence, they burned and destroyed without remorse, and massacred the 
people without distinction of age or sex. Streams of blood ran through 
all the streets, and the alleys were filled with bodies weltering in gore. 
The number that perished during the four months of the siege, is com- 
puted at one million one hundred thousand, — a number which would 
seem incredible if we did not recollect that a nation was, as it were, 
shut up in that city, having assembled to celebrate the Passover ; so 
that, as Josephus observes, this exceeded all the destructions that had 
hitherto been brought upon the world. Besides, more than an equal 
number perished elsewhere in the six years of war ; and ninety-seven 
thousand were made prisoners and sold into slavery. Of these, thou- 
sands were sent to toil in the Egyptian mines ; and thousands more 
w r ere sent into different provinces as presents, to be destroyed by the 
sword, and by wild beasts in the amphitheatres. They were offered 
for sale " till no man w*ould buy them," and then they were slain or 
given away. 

Thus did Israel cease to be a nation, and become outcast and 
desolate ; and thus were their famous city and its glorious temple 
utterly cast down. 

The history of the Jews from the period of their dispersion to the 
present time is one of a most affecting character, and will be seen, still 
further, to most strikingly illustrate, to the very letter, the threatenings 
of Moses, their great legislator. So much indeed is this the fact, that 
the prophecy may now be read as the history of its fulfilment. The 
Lord has indeed " scattered them among all people, from one end of the 
earth even to the other." 

Some of the threatenings issued by Moses against his people 
were fulfilled in their subjugation by the Assyrians, and other 
powers, and by their temporary captivities ; but it remained, as 
we have seen, that the whole outline of the prophecy should be rilled 
up by the Romans, and its testimony sealed by the last and utter dis- 
persion. It is also remarkable, how decidedly the prominent features 
of this description characterize the Roman people — a far distant nation 
— remote in their local position — whose instruments of destruction, 
Adrian and Vespasian, went to the destruction of Jerusalem from Great 




35 




37 



Judaism. 39 

Britain — whose ensign was the eagle — whose tongue had no affinity 
with those with which the Jews were conversant, or with their own — 
whose countenances were fierce — and their characters cruel and re- 
gardless. 

The circumstances of their general dispersion as detailed by Moses, 
were perfect. It is so complete, that few Jews are permitted to remain 
in the land which was once theirs. Turks, Greeks, Christians, Moors, 
occupy it ; but its former possessors are dispersed over the East, in 
Europe, in Africa, in America, among all nations, and literally, from 
" the one end of the earth even to the other." They were, in great 
multitudes transported to different nations ; and, as was foretold, into 
Egypt ; and so little prized, that fourteen thousand of them were suf- 
fered to perish with want, while the slave-markets became so glutted, 
that purchasers of them could scarcely be found, even at an inconsid- 
erable price, and multitudes of them w T ere actually crucified. While 
idolatry remained, they were subject to the most cruel persecution to 
compel them to submit to it ; and subsequently, in different, and espe- 
cially in Catholic countries, they have groaned under the bondage of 
compulsive worship, and been denied the practice of their own religious 
rites. 

Would our space permit, we might easily descend into details of 
cruelty which might well fill every humane breast with horror. So 
early as the seventh century, in Spain, ninety thousand of them were 
compelled to submit to an ordinance which made them professedly 
Christians. They have indeed " found no rest for the sole of their 
foot." They were banished successively in the thirteenth, fourteenth, 
and fifteenth centuries from England, France, and Spain ; and yet more 
recently from Portugal and Bohemia. They have every where suf- 
fered spoliation from the most reckless and unprincipled extortion ; 
and where they have hesitated to pay the most unreasonable demands, 
they have, for the sake of their property, been put to death, even by 
thousands. Their children have been finally taken from them, and 
educated by strangers. They have always been worse treated by 
those who call themselves Christians, than by Pagans and Mohamme- 
dans. And although the spirit of the times has introduced milder 
treatment, and a brighter day has risen upon them in their exile, they 
are still objects of contempt and derision among the nations. They are 
without a country or a home. 

We may perhaps be indulged in this place by being allowed to 
extract a paragraph or two from a recent excellent writer: — "In Eng- 
land, but a few centuries ago, the most extraordinary notions were 



40 Introduction. 

entertained respecting the practices of the Jews. Old Chaucer appears 
to have believed that the Jews were capable of any cruelty, and we 
must remember that he only represented in this matter the popular 
opinion. In his time it was thought a good Christian thing to spit on 
a Jewish gaberdine. In the " Canterbury Tales " he makes the prioress 
relate that in an Asiatic city, where there was a " Jeweri," a place 
where Jews dwelt, a child having to pass this place on his way to 
school, gave high offence by singing 

" alma mater Redemptous ;" 

for which they fell upon him and put him to death ; but the words of 
the song were still continued from the pit where his mangled body was 
hidden. Search was made, the murder was discovered, and then — 

" With torment, and with shameful death, each one 
The provost these Jews did serve, 
"Which of the murder wist. 
Therefore with wild horses he did them draw, 
And after that he hanged them by the law." 

" When the flower of European chivalry left their own lands and 
started forth to do battle with the Turk, the Crusaders' swords grew 
red with Jewish blood. The knights commenced their labours for the 
Cross by massacreing the Jews in every city through which they passed. 
Conversion or death were the alternatives proposed. Cologne, Worms, 
Treves, saw the fearful work begun. A band of Jewish women at 
Treves went to the banks of the blue Moselle, and having loaded their 
clothes with stones, threw themselves into the river and perished. 
While the crusading mania lasted many similar scenes occurred. 

"At the coronation of Richard I., orders had been given that none 
of the Jewish race should approach his palace. Ignorant of the order, 
some of the leading men went to the spot with presents for the king. 
A riot ensued. A rumor spread that the king had sanctioned a massacre 
of the Jews throughout his dominions. The imaginary order was put 
into operation. From city to city the blood-news went. The most 
deplorable scene of all took place at York. There the Jews shut them- 
selves up in a tower, and were besieged by the populace. Finding no 
means of escape they resolved to fall by their own hands. Each head 
of a family took a razor, with which he slew first his wife and children, 
then his domestics, and finally himself. Either in this fearful manner, 
or by the hands of the populace, every Jew in York perished. Still 



Judaism. 41 

later, seven hundred were slain in London because a Jew had demanded 
exorbitant interest. In 1274 every Jew who lent money on usury was 
compelled to wear a plate upon his breast signifying that he was a 
usurer, or to quit the realm. In 1277 two hundred and sixty-seven 
Jews were hanged and quartered on a charge of clipping the coin ; the 
same year, upon the pretence that a Christian child had been crucified 
at Norwich, fifty Jews were hanged, and every synagogue destroyed. 
In 1287 all the Jews in England were apprehended in one day, their 
goods and chattels confiscated to the king, and they to the number of 
fifteen thousand six hundred and sixty, banished the realm. They 
remained banished three hundred and sixty-four years. England is in 
this matter a fair sample of other countries. In 1394 they were driven 
out of France ; in 1492 were banished from Spain — against them the 
Inquisition was first established. Recent times have seen the grossest 
cruelties enacted against them in the face of all reason and justice. 
The old prejudice still to some extent influences the public mind, though 
no fire or sword is employed." 

Every one knows, that in spite of all this, the Jews glory in main- 
taining their separation from all other people. Yet, wherever they are, 
they are degraded, and, with a few exceptions, willingly so. They 
have generally very little education, except education be to acquire the 
pronunciation of a language of the meaning of which the vast majority 
of them are entirely ignorant, and even this is seldom given to females. 
Notwithstanding all that Grace Aguilar has so beautifully written to 
the contrary, any one generation seldom produces a female intelligent 
and learned like herself. Averse from labor, the wealthiest portion of 
them deal in lending money, and the poor are usually pedlars on a small 
scale. How different are the present Jews to their ancient fathers, and 
though they ask it not, how are they entitled to our commiseration ! 

In closing the present sketch of Judaism, we cannot but remark 
with astonishment the remarkable preservation of this extraordinary 
people. Their history in this respect is unparalleled. " The history 
of this people," says a modern writer, " certainly forms a striking 
evidence of the truth of divine revelation. They are a living and per- 
petual miracle, continuing to subsist as a distinct and peculiar race for 
upwards of three thousand years, and even in the midst of other nations, 
flowing forward in a full and continued stream, like the waters of the 
Rhone, without mixing with the waves of the expansive lake through 
which the passage lies to the ocean of eternity!" 

They can look back along a line of ancestry, compared with which 
that of the Norman peer, and the Saxon noble, are but of yesterday. 



42 Introduction. 

Nations which did not begin to exist till long centuries after the Jew 
had acquired a history, have long ago run their course and perished ; 
but he is unchanged. The Roman, the Athenian, the Babylonian, is 
now only a name — the shadow of a name ; yet when the most ancient 
of these powers was laying the foundation of its existence, the Jew 
could already trace back a genealogy of many generations. As the 
modern traveller surveys the remains of the arch of Titus at Rome, he 
feels himself bewildered in endeavoring to realize the distant date of its 
creation — and yet it commemorates only the last of a long series of 
Jewish dispersions. You read of the fragments of antiquity dug up from 
the ruins of Babylon, and your mind is carried still further back than 
by the Roman arch ; but the Jews possibly formed that Roman brick, 
and imprinted on it those arrow-headed characters. The pyramids of 
Egypt take your imagination Still further back; the Jew, not impro- 
bably helped to build the oldest of them. Enter the most ancient of 
the royal tombs of Thebes, and mark the national physiognomies 
painted on the walls — you recognize that of the Jew unaltered to the 
present day. Time itself was young, when the Lord said unto 
Abraham, " I will surely make of thee a great nation." 

Nor will any of the ordinary means of national preservation account 
for their continuance. They have not, like the Chinese, been station- 
ary, and built in from the rest of the human family. From about the 
year seven hundred and forty before Christ, till the final destruction of 
Jerusalem by Titus, they suffered as many dispersions, partial and entire, 
as there were centuries. Their wanderings in the wilderness, relieved 
by temporary encampments, may be regarded as an emblem of all their 
subsequent history. Foreign help and alliances will not explain it. 
For, besides the fiercest commotions within, they have sustained, unaided, 
a quick succession of the most sanguinary invasions from without. They 
have known the degradation of slavery, the chains of captivity, and 
persecution in all its forms. Arms, climate, genius, politics, equally 
fail to explain it. For they have been crumbled and scattered over the 
face of the earth ; and yet they exist. They have used every dialect, 
and lived in every latitude of civilized man. They have cried by reason 
of their taskmasters on the banks of the Nile ; by the waters of Baby- 
lon they have sat down and wept ; the Jordan, the Tiber, the Thames, 
the Mississippi, have alike quenched their thirst. Paganism has made 
itself drunk with their blood. Popery has kindled and rejoiced over 
the fires which consumed them ; and Mohammedanism has chased and 
smitten them with untiring hate ; and yet they exist. Old empires 
w T hich oppressed them have fallen : but the Jew has lived on amidst 



Judaism. 43 

their ruins. Young nations have started into being, and he has been 
present to mingle with their elements ; — mingling, but never uniting ; 
a river flowing through the ocean, but never losing its distinct charac- 
ter and existence. For " from the tops of the rocks I see him ; and 
from the hills I behold him ; lo, the people shall dwell alone, and shall 
not be reckoned among the nations." 

And, as if to complete the wonder of their continued existence, the 
probability is, according to the most recent and exact statistics, that 
their number at this moment is very nearly the same as it was on leaving 
Egypt under Moses — somewhere about three millions and a half.* 

Now the only way in which their preservation can be accounted 
for is by accepting the scriptural solution of the fact, and ascribing it 
to the miraculous exercise of the Divine Power. This, indeed, is very 
generally admitted already. The visions of the past are haunted by 
the fact, as by a voice from the invisible world. The philosophical histo- 
rian confesses that he has no place for it in all his generalizations ; and 
refers it to the mysteries of Providence. The enlightened Christian 
recognizes in it the presence and agency of Him who hath said, " I am 
God, I change not ; therefore ye sons of Jacob are not consumed." 
The Jew himself, is of course, willing to ascribe it to the hand of God ; 
for it ministers to his self importance. But when in the best, the highest 
respect, he "shall be turned unto the Lord," in how different a sense 
will he trace the preservation of his people to the Divine Being ! 

And will it not wonderfully redound to the glory of God when it 
shall be seen that the preservation of the Jews has not been effected by 
mere power — by the capricious exercise of blind force, or arbitrary 
might, — but that, from first to last, that power was under the guidance 
of infinite wisdom, or was exercised according to a previously concerted 
plan? A new light is dawning on the minds of men respecting the ex- 
istence and the nature of this plan. History is beginning to be written 
in a new manner. Formerly the historian was only required to collect 
and record facts. But at length it has occurred to him that all the 

*This is the opinion of the Rev. Dr. Harris, but we have met with another and 
very different statement, nearly doubling their number. In a tract published a few 
years since in Paris, by M. Bail, the following calculation is given of the number 
of Jews in the different quarters of the globe : 

Poland before partition, A. D., 1772, 1,000,000 ; Russia, 200,000 ; Germany, 
500,000 ; United Netherlands, 80,000 ; Sweden and Denmark, 5,000 ; France, 
50,000; England, London 12,000,50,000; Italy and States, 200,000 ; Spain and 
Portugal, 10,000 ; United States, 3,000 ; Mohammedan States, in Asia, Europe and 
Africa, 4,000,000 ; Rest of Asia, China, and India, 500,000.— Total, 6,598,000. 



44 Introduction. 

facts of history, are, in a variety of ways connected ; that could the 
principles of their connexion be traced and developed, it would be found 
that all history forms one organic whole ; and hence, to trace and ex- 
pound these principles has now come to be considered the highest office 
of the historian, — the very philosophy of history — a philosophy dig- 
nified by the name of " the New Science." 

It should be remembered, however, by every lover of the Bible, 
that its histories were never written in any other way. Some of the 
modern writers of history, indeed, are free to acknowledge, and even to 
lay stress on the fact as very remarkable, that the man who made one 
of the first sustained and consistent attempts to exhibit the facts of uni- 
versal history in ideal unity, should have been an ecclesiastic — Bossuet ; 
that philosophy should have been indebted to theology for this prolific 
suggestion. But Biblical history, we repeat, was never written in any 
other way. It both states the facts, and the principles which unite 
them, True, after sketching a few masterly strokes, the history of the 
race from the creation to the dispersion of Babel, it does not follow each 
branch of the human family, but confines its history to one — that of the 
Jews. But in the history of that one, you have, in effect, a type of the 
whole. And more ; in the history of that one, you frequently catch 
glimpses of the others — glimpses of them at the most eventful moments 
of their existence. You see them, for example, as on the plains of 
Dura — the world in an act of idolatrous worship ; — or you hear the 
tramps of their armies going forth to depopulate whole regions ; and 
you hear the crush of towers and thrones smitten by an invisible hand. 
And more, still ; the Bible is prophetic as well as historic ; affords us 
visions of the future, as well as records of the past. Here the idea of 
the unity and universality of Providence in the history of man, and 
most remarkably in the history of the Jews, is fully brought out. Be- 
fore Herodotus, justly called the Father of History, had begun to amass 
his confused materials, Isaiah had sung the glory of the latter day ; and 
Daniel had foretold the kingdoms which would arise, and the order of 
their succession to the end of time. 

Finally, the one grand event for which every Jew is looking is the 
return of the whole nation to their own land. Whatever differences 
may exist among them as to other matters, and even though in other 
things they may be altogether infidels, as some of them are, on this one 
grand point they are entirely agreed. They reverence Palestine, and 
die in faith as to their posterity again possessing it. Nor shall they be 
disappointed in this expectation. If every ancient interposition of God 
on behalf of his peculiar people called forth the loftiest flights of sacred 



Judaism. 45 

poetry, it shall be hereafter seen that even those are inadequate to the 
celebration of their final recovery. The powers of language will then 
be taxed as they never were taxed before. A new song will be raised 
more worthy of the greatness of the occasion. "Sing to Jehovah a 
new song ; his praise from the end of the earth." The very site of the 
ancient city is urged to join in the sacred strain : " Break forth into 
joy, sing together, ye waste places of Jerusalem. The Lord hath made 
bare his holy arm in the eyes of all the nations ; and all the ends of the 
earth shall see the salvation of our God." Even inanimate nature is 
summoned to share in the joy, and to assist in the promise : " Sing, O 
ye heavens ! for the Lord hath done it ; shout, ye lower parts of the 
earth ; break forth into singing, ye mountains ; O forest ! and every 
tree therein : for the Lord hath redeemed Jacob, and glorified himself 
in Israel." And amidst this general concert, in which every object 
shall find a voice and take a part, will the redeemed people themselves 
be silent ? A part of their song is already prepared : " I will greatly 
rejoice in the Lord, my soul shall be joyful in my God ; for he hath 
clothed me with the garments of salvation ; he hath covered me with 
the robe of righteousness." Indeed, that nothing may be wanted to 
heighten our conceptions of the sacredness and sublimity of that joy, 
God himself is represented as anticipating it with delight, and as calling 
on the universe to share in his Divine exultation; "For, behold I 
create a new heavens and a new earth; and the former shall not be re- 
membered, nor come into mind. But be ye glad and rejoice for ever in 
that which I create ; for, behold, I create Jerusalem a rejoicing, and 
her people a joy. And I will rejoice in Jerusalem, and joy in my 
people." In that joy of the Redeemer there will be a depth and a pe- 
culiarity which no creature shall be able to share. When he shall see 
of the travail of his soul in their conversion, in how peculiar a sense 
will he be satisfied ! When he who once wept over them bitter tears, 
shall behold them prostrate in penitence at his feet ; when he whom 
they affixed to the accursed tree, shall behold them embracing the cross, 
and exulting, " God forbid that we should glory save in the cross of our 
Lord Jesus Christ," he will be conscious of a satisfaction which shall 
fill even his capacity for enjoyment. 

" Zion, awake, put on thy strength 

Resume thy beautiful array ; 
Thy promised Saviour comes at length, 

To chase thy guilt and grief away : 
Thee for his purchase God shall own, 
And save thee by his dying Son. 



46 Introduction. 



Jerusalem, be holy now, 

Satan no more shall dwell in thee ; 
Washed from thy sin, and white as snow, 

Prepare, thy God, made man to see ; 
Prepare Immanuel to behold, 
And hear his peaceful message told. 

Shake off the dust, arise with speed, 
Too long hast thou a captive been ; 

Redemption's near, lift up thine head, 
And cast away the chains of sin ; 

Forth from thy prison come, and shake 

The yoke of bondage from thy neck. 

Though ye have sold yourselves for nought, 
And forfeited your claim to heaven, 

Accept the Saviour's love unbought ; 
Your treason now is all forgiven ; 

My blood the fallen race restores, 

And saves without desert of yours. 

Ye desert places, sing for joy ; 

Lost man, your hymns of wonder raise ; 
Let holy shouts invade the sky, 

And every altar flame with praise : 
For I, almighty to redeem, 
Have comforted Jerusalem. 

My arms made bare for your defence, 
To save my church from Satan's power ; 

Depart, depart, come out from thence, 
Defile yourselves with sin no more ; 

Be pure, ye priests, who preach my word, 

And bear the vessels of the Lord. 

Look out and see Immanuel come, 
Myriads to sprinkle with his blood ; 

He many nations shall bring home, 

And save them from the wrath of God ; 

And earth's remotest bounds shall see 

The great salvation wrought by me." 



The authors to whom we have been chiefly indebted in the prepa- 
ration of this article, have been Drs. Collyer, Harris, and Kitto ; and 
the Rev. Messrs. Cobbin, Oxlad and Toplady. 



Paganism. 



47 




Philosopher and his Disciples. 



PAGANISM. 



T one period or other, Paganism has covered the 
whole earth, it is the religious worship and the 
adoration of idols, or false gods. Its proper 
name, therefore, is idolatry, but it is called 
Paganism from the fact, that when Constantine 
and his successors forbade the worship of idols 
in the cities, the votaries of the heathen deities 
retired to the villages, (pagi, hence pagani, 
villagers, or countrymen,) where they could 
practise their rites in security. Dr. Jortin says, that Idolatry had four 
things of which it boasted. The first was a venerable antiquity, more 
ancient than the Jewish religion; and Idolaters might have said to the 
Israelites " Where was your religion before Moses and Abraham ? Go, 
and inquire in Chaldea, and you will find that your fathers served other 
gods." Secondly, it was wider in its spread than the Jewish religion. 




48 Introduction. 

It was the religion of the greatest, the wisest, and the politest nations 
of the Chaldeans, Egyptians, and Phenicians — the parents of civil gov- 
ernment, and of the arts and sciences. Thirdly, it was more adapted 
to the bent which men have towards visible and sensible objects. Men 
want gods who shall go before them, and be among them. A God who 
is every where in power, and no where in appearance, is hard to be con- 
ceived of. Fourthly, Idolatry favored human passions ; it required no 
morality ; its religious ritual consisted of splendid ceremonies, revelling, 
dancing, nocturnal assemblies, impure and scandalous mysteries, and 
debauched priests and gods, who were both slaves and patrons to all 
sorts of vices. 

The first objects of idolatrous worship are thought to have been 
the sun, moon and stars. Others think that angels were first worship- 
ped. In process of time distinguished patriots or deceased kings, animals 
of various kinds, plants, stones, and in a word, whatever people took a 
fancy to, they idolized. The Egyptians, though high pretenders to 
wisdom, worshipped pied bulls, snipes, leeks, onions, etc. The Greeks 
had about thirty thousand gods. The Gomerians deified their ancient 
kings ; nor were the Chaldeans, Romans, or Chinese a whit less absurd. 
Some violated the most natural affections by murdering multitudes of 
their neighbors and children, under pretence of sacrificing them to their 
gods. Some nations of Germany, Scandinavia, and Tartary, imagined 
that violent death in war, or by self-murder, was the proper method of 
access to the future enjoyment of their gods. Indeed almost every thing 
which can be imagined has been worshipped, or offered in honor of their 
supposed deities. The Hebrews never had any idols of their own, but 
adopted those of the nations around them. 

The leading feature of Paganism, we see, is idolatry, or the substi- 
tution of the creature for the Creator as an object of worship. We have 
no means of accurately fixing the period when idolatry took its rise, or 
of ascertaining the manner in which it originated. Some have thought 
that it existed before the flood ; and that it must have been introduced 
in that fearful description of antedeluvian wickedness, that " all flesh 
had corrupted his way upon the earth." Be that as it may, we are 
assured that within four hundred years after the deluge, it had, to a 
great extent, overspread the world ; for, at that period, God called 
Abraham out of Chaldea for the special purpose of preserving the know- 
ledge of his unity and perfection. From that time to the period of 
Messiah's advent, idolatry prevailed among all the nations, with the 
single exception of the Hebrew ; and even that nation was not at all 
times exempt from it : and with the same exception, in connexion with 



Paganism. 



49 



those who have embraced the religion of Mohammed, and those who 
have experienced the benign influence of the gospel, the whole world 
has been under its dominion from the last mentioned period down to 
the present hour. 

Not a few of our prominent writers have been fond of descanting on 
the Religion of Nature, and the Religion of Reason. Let us look at 
them. For six thousand years men have cherished the feelings of 
Nature, and pursued the dictates of Reason, and with the exception of 
Judaism and Christianity, all the forms in which they have embodied 
their religious ideas are to be regarded as its results. The idolatries of 




Christians exposed to Wild Beasts in the Circus. 



various nations, fire-worship in Persia, the twin-sisters of Brahminism 
and Buddhism in India, Confucianism in China, Mohammedanism in 
Arabia, and Pantheism in Germany, with various others of minor im- 
portance ; — these are all the products of Reason ; for men had her 
guidance then as well as now, — there as well as here. They had it in 

4 



50 Introduction. 

Persia, when they worshipped the sun; in India, when they adopted 
their millions of idols ; in Egypt, when to rivers, four-footed beasts, and 
creeping things, they paid divine honors ; in Rome, when they adopted 
the idols of conquered nations, and crowded them into the capitol ; in 
Greece, when they worshipped a statue of exquisite beauty as the rep- 
resentative of a god. They had it, too, in those temples of voluptuous 
deities where prostitution was a part of their religious rites ; and in all 
these nations where the most revolting forms of superstition, and the 
most degrading and cruel practices have obtained. The heathen had it 
when he smeared the blood of human sacrifices, or exposed the Christians 
to the wild beasts in the circus ; the devotee had it when he inflicted 
on himself excruciating tortures ; the Bechuana had it when he lost 
all conception of a God ; and Plato had it, too, when after all that his 
philosophy taught him, he acknowledged the necessity of a divine 
revelation. 

It is a delirious dream of infidelity, that the various systems of 
Paganism are only so many diversified forms of the true religion ; that 
all nations acknowledge and worship the true God, only under different 
names, and with different rites. The dream is as false as it is delirious. 
The declarations of the scripture are true, that, " the things which the 
Gentiles sacrifice, they sacrifice to devils, and not to God ;" — that 
" they know not Jehovah;" that in most affecting reality, they "have 
no hope and without God " — are atheists — " in the world." With all 
the imposing descriptions given by some of them of a Supreme Being, 
or Universal Cause, they have no conceptions of " Him who inhabiteth 
eternity — whose name is Holy;" — of his perfections, his character, his 
law, or his government ; of his sovereign claims upon men, of the im- 
measurable distance which he puts between right and wrong, or of the 
everlasting retributions which he has prepared for the righteous and the 
wicked. Least of all have they any idea of his redeeming love, of the 
propitiation which he has set forth for the sins of the world — of the 
way which he has opened for the recovery of lost mankind, by the me- 
diation of his Son. 

Nor has the condition of modern heathen nations been found better 
than that of the ancient. The boasts of amiableness and innocence in 
the Society Islands and the Pelew Islands, and other fancied seats ol 
happiness, which have been made in the recollection of many still living, 
have been exploded. The claims of immense antiquity, of literature 
and science, w T hich were to put Christianized nations to shame, — of 
sacred books which were to rival and vanquish the christian Scriptures, 
—of paternal governments and happy nations, have been reduced by 



Paganism. 51 

accurate sobriety of examination, to poor dimensions ; and the cha- 
racters of deplorable ignorance, increasing barbarism, oppression and 
tyranny, cruelty and impurity, have been direfully proved. 

To develope Paganism, in all the various systems in which it has 
appeared in our world, and in which it still exists, would occupy a 
volume large as the one now before the reader, and while the task of 
reading it would be an exceeding trial of patience, it would only pro- 
duce feelings of a heart-sickening character. Works profound in learn- 
ing and ample in illustration, are accessible to all who wish to study 
them ; we only propose therefore to present in this place a few facts 
illustrative of prevalent systems, and adapted to excite the gratitude of 
the reader thai the lines are fallen to him in pleasant places, and that 
he has a goodly heritage. 

For very obvious reasons we shall commence our Sketch of Idolatry 
and its results in Europe. 

Our readers are aware that when Britain was invaded by Csesar, 
nineteen centuries ago, the prevalent superstition which passed under 
the name of religion, was that of Drnidism ; a system which, though 
simple enough in its origin, soon, like all other error, became connected 
with every thing vile and injurious, till it glutted itself with human 
victims. 

Ccesar, in his Commentaries, informs us that to the Druids, or 
priests, belonged the direction of divine things, of the public and private 
sacrifices, and the interpretation of their religion* They performed their 
sacred rites in groves, and esteemed the oak as peculiarly the residence 
of the divinities. Chaplets of it were worn both by the priests and the 
people; and its leaves were strewed around its altars. Misletoe, grow- 
ing on the oak, was sought with diligence ; as it was considered a 
sovereign remedy against evil spirits, and a preservation from ghosts 
and diseases. It was accounted sacrilege for any one to cut it besides 
a priest. On the discovery of it, the arch-druid, assisted by his inferiors 
in the priesthood, cut the bush of it, with a consecrated golden knife ; 
when two white bulls, which had been fastened by the horns to the 
tree, were sacrificed to the gods, to secure their effectual benediction 
upon a dedicated branch, as an antidote to diseases, and as a charm 
against the power of demons. 

As to the doctrines of the Druids, some of them were too immoral 
to be mentioned in this place ; but we may transcribe the following 
passage from Caesar : — a The men have the power of life and death 
over their wives and children : and when any nobleman dies, his near 



52 



Introduction. 



relations assemble investigate the occasion of his death, and if there 
arise any suspicion, they have the power to bring his widow to trial in 
the most servile manner, and if the guilt be discovered, to burn her 
alive. Their funerals are conducted in the most sumptuous and mag- 
nificent manner, according to their quality. Every thing dear to the 
deceased while living, even his animals, being cast into the funereal lire. 
And formerly, their vassals and clients, who were most beloved, were 
obliged to submit to the sacrifice of burning in the same fire with their 
lords." 




DmnDiCAL Crxjeltt. 



But the feature of the Druidical system of which we are now 
speaking — its cruelty is most unutterably dreadful, and fully justifies 
the strong language of Cowper : — 



Paganism. 53 

" Thy system, dark as witcheries of the night, 
Was formed to harden hearts, and shock the sight ; 
Thy Druids struck the well-hung harps they bore, 
With fingers deeply dyed in human gore ; 
And while the victim slowly bled to death, 
Upon the rolling chords rung out his dying breath." 

The influence of their priests, derived from their supposed mighty 
powers, extending even to another world, was almost boundless. Hence 
they made the people pass through fire, in honor of Baal ; and they 
offered up the life of man in sacrifice, saying, that when the victim 
■was smitten with a sword, they could discover events which were to 
come, by the manner in which he fell, and the flowing of his blood, and 
the quivering of his body in the act of death. When a chief was af- 
flicted with sickness, they sacrificed a human victim, because they said 
the continuance of his life might be purchased, if another life were 
offered up as its price ; and in like manner, men were offered up when 
any calamity befel the people, and when they were about to engage in 
war. Naked women, stained with the dark blue dye of woad, assisted 
at these bloody rites. 

The engraving before the reader illustrates another most horrid 
custom. On very great occasions, such as the existence of a national 
calamity, a huge figure, as represented in the engraving, in the rude 
likeness of a man, was made of wicker work, and filled with men. As 
many as were condemned to death for their offences were put into it ; 
especially the prisoners they had taken in war ; but if these did not 
suffice to fill the image, it was filled up with innocent persons ; they 
then surrounded it with straw and wood, and consumed it with all whom 
it contained. , 

A valued English writer says on this subject : — " What was the 
condition of our country in the time of the Romans ? Look back and 
consider — see its ancient tribes, brave indeed, but savage, fishing in its 
waters, or hunting upon its mountains — their bodies painted in all the 
fantastic colors of barbarism — their minds still more disfigured with the 
stains of cruelty, impurity and falsehood— the slaves of Druidical idol- 
atry — bending the knee to some demon — holding their wives as the 
slaves of their caprice and tyranny, and sacrificing the children whom 
God had given them at the shrine of the devil ! What is our country 
riow T ? Its inhabitants are settled into civilized and domestic life — the 
sciences cultivated — the arts advancing — industry, notwithstanding 
occasional stagnation, all astir — the fields waving with heavy corn — 
the most ingenious manufacturers produced — the human intellect ac- 



54 Introduction. 

knowledging but one God all-gracious and mighty — tyranny over the 
female sex abolished — and the cruel immolation of children altogether 
unknown ! How has this wonderful change been produced ? By the 
revelation of Jesus Christ." 

With the following lines from the pen of the Rev. Hastings H. 
Weld, we close this sketch of Druidism. 

" Far in the hoar and dreamy past 

The gloomy Druid weaves his spells ; 
O'er mountains wild and dreary waste 
Supreme his stern dominion dwells. 

Differing tribes beneath his power 

Unite to own his fearful thrall ; 
Subject and chief before him cower — 

Priest, monarch, master oyer all. 

The human heart, within his fane, 

Weeps its last blood in orgies dire ; 
Youth, beauty, pity, all in vain, 

Would quench the sacrificial fire. 

Day broke. This pagan land beheld 

A marvelous and holy light : 
The glory of the Cross dispelled 

The darkness of Druidic night. 

The olive-branch displaced the sword 

Idolaters their symbols crushed ; 
The mighty name of Christ, the Lord 

The revels of the heathen hushed. 

His consecrated lavers, o'er 

The old and young their blessings shed ; 
The heathen spell is heard no more 

Where the Thrice Holy Name is said. 

Where frowned the wild, fair gardens shed ; 

Where smoked the grove, the spire ascends ; 
Yet here and there a heathen pile 

In slow decay to ruin tends." 

By whom and in what manner the Gospel was first introduced into 
England is an affair involved in great obscurity. For a very lono- 
period the opinion prevailed that Joseph of Arimathea was the honored 
missionary to our forefathers ; but modern researches have made the 
matter more than doubtful. Archdeacon Pearson, some years since 
argued with much learning that it was the apostle Paul ; but perhaps 



Paganism. 55 

the preponderance of evidence is in favor of the fact, that Queen Claudia, 
on a visit to Rome, heard that apostle preach, became converted and 
baptized, and returned to employ the means for the illumination of her 
people by means of the Gospel. It is nearly certain that Christianity 
existed in Britain before the end of the first century. 

At nearly the close of the sixth century, the pope sent Austin, and 
about forty missionaries with him, to bring over Britain to Catholicism, 
in which, however, he never entirely succeeded. 

We have thought it would be acceptable to our readers to have 
placed before them what has always been considered the first Christian 
Church in Great Britain, situated at Glastonbury, in the county of 
Somerset. For the view of it we are indebted to " Sammes's Britannia 
Antiqua Illuslrata" and the following particulars of the building we 
have gleaned from the " Chronicles of William of Malmsbury" 




First Christian Church in Britain. 



Its length was sixty feet, and its breadth twenty-six. Its walls 
were made of twigs winded and twisted together, " After the ancient 
custom that king's palaces were used to be built." " Nay, castles 
themselves in those days were formed of the same material, and weavetl 
together." Its roof was of straw, " Or after the nature of the soyl 
in that place, or hay or rushes." The top of the door reached to the 
roof. It had three windows on the south side, and one on the east over 
the altar, or communion table. 

The following lines descriptive of this humble building for the 
worship of God will be pleasing to our readers. They are from the 
pen of the Hon. Edward Everett : — 



Lowly, unassuming shed, 

Wrought with osiers, peeled and white. 
Thatch and moss thy roof o'erspread, 

Modest, lovely to the sight. 



56 Introduction. 

Daily in that hour of prayer, 

Matins, vespers, ever sweet, 
Flow from worshippers while there 

Bending at the Saviour's feet. 

To the sun's reflected beam, 

Like a mirror in the light, 
Near it glides a limpid stream, 

Sparkling to the gazer's sight. 

On it flows and knows no rest ; 

Clouds and beams, in sportive train, 
Course across its peaceful breast 

As it hastens to the main. 

Pure as charity and free, 

Noiseless are its blessings strewed, 
Freshening every flower and tree, 

Waving on its banks renewed. 

So let peace their breasts pervade 
Love its ceaseless stream afford 
Till the wilderness is made, 
- 1 Like the garden of the Lord. 

Juggernaut, a term meaning " The Lord of the world" is an idol 
worshipped by many millions of the Hindoos. It is a hideous black 
image ; huge and almost shapeless, with a black face, and a blood-red 
mouth. The idol has two or three immense temples in different parts 
of India. 

At the annual festival of this idol many hundreds of thousands 
assemble to do him honor, and present to him their worship ; and many 
even throw themselves under the wheels of the mighty car in which he 
Is said to be enclosed, and are crushed to death. One of these temples 
to which this procession annually goes is not more than two miles from 
Serampore, the residence of the first Baptist missionaries to India : and 
the missionaries there always attend the festival to preach to the vast 
crowds and distribute among them tracts and copies of the Scriptures. 
The late Dr. Carey, and another of these gentlemen, after disputing 
with some of the Brahmins, or priests, asked permission to see the idol 
Juggernaut, but were told that he had just been eating and had retired 
to sleep. Of course the priests do not believe this, but the people do. 
Mr. Ward, another missionary from Serampore, saw the false god 
drawn in a carriage forty feet high, and says that thousands upon thou- 
sands were assembled. They make the air ring with their shouts in 



Paganism. 57 

his honor. Thousands of offerings of flowers are thrown to the idol, 
which after being presented, are distributed among the people as very 
great favors. We are glad to say that this worship is lessening. 

Perhaps no other deity in the Hindoo Pantheon is so often admired 
and worshipped as the idol Ganesa, worshipped also by the Hindoos, 
which is represented in the form of a short fat man, having an elephant's 
head. He has four hands ; holding in one a shell, in another a chukro, 
in the third a club, and in the fourth a water-lily. He sits upon a rat. In 
an elephant's head are two projecting teeth, but in Ganesa's there is 
but one, the other having been torn out by Vishnoo, another idol, when 
in the form of Purusoo-ramu he wished to have an interview with Siva. 
Ganesa, who stood as door-keeper, denied him entrance, on which a 
battle ensued, and Purusoo-ramu, beating him, pulled out one of his 
teeth. 

In the beginning of every act of public worship certain ceremonies 
are constantly performed in honor of Ganesa. Not only is the idol 
thus honored in religious ceremonies, but in almost all civil concerns he 
is particularly regarded. As when a person is leaving his home to go 
on a journey, he says, " O ! thou work-perfecting Ganesa, grant me 
success in my journey ! Ganesa ! Ganesa ! Ganesa !" At the head of 
every letter, a salutation is made to Ganesa. When a person begins 
to read a book, he salutes Ganesa ; and shop-keepers and others paint 
the name or image of this god over the doors of their shops or houses, 
expecting from his favor protection and success. 

For the accommodation of travellers, his image is occasionally 
placed on the road-side, especially where two roads cross ; but some- 
times it is little else than a stone, rudely chiselled into something like 
an elephant's head, with red-ochre and oil daubed over it ; and decora- 
ted, perhaps, by some worshipper or traveller, with achaplet of flowers. 

Who would suppose that any people on earth would worship a 
tooth, and that tooth only belonging to an idol ? And yet theDalada, 
or tooth of Buddha, is an object of intense veneration by the millions 
of natives of Ceylon. It is considered by them as the guardian of 
their country, and the sovereignty of the island is supposed to be at- 
tached to its possessors. We are ashamed to say that the British Gov- 
ernment, for many years, appointed soldiers to guard this tooth, and 
collect its revenues, till missionary influence severed the connexion 
between the tooth and the government. " It is," says Major Forbes, 
"a piece of discolored ivory, slightly curved, nearly two inches in 
length, and one inch in diameter at its base. Its other extremity is 
rounded and blunt, and gradually diminishes in size. The sanctuary 



58 



Introduction. 




The Tooth of Buddha 



of this relic is a small chamber in the temple attached to the palace of 
the Kandian kings ; and there the six cases in which it is enshrined 
are placed on a silver table hung round with rich brocades. The 
largest, or outside cover of these caskets, is five feet in height ; formed 
of silver gilt, and shaped in the form of a dagoba — the bell-shaped 
buildings raised over the relics of Buddha. The same form is preserved 
in the five inner cases, which are of gold ; two of them, moreover, be- 
ing inlaid with rubies, and other precious stones. The outer case is 
decorated with many gold ornaments and jewels, which have been offered 
to the relic, and serve to embellish its shrine. On a small table in front 
the people lay their offerings, and having seen the Dalada, they pros- 
trate themselves and depart. 

At distant periods of time this holy tooth is removed from its 



Paganism. 59 

dwelling place, and exhibited with great pomp and ceremony to the 
people, Major Forbes thus describes the ceremony of which he was an 
eye-witness : " On the 29th May, 1828, the three larger cases having 
previously been removed, the relic contained in the three inner caskets 
was placed on the back of the elephant richly caparisoned ; over it was 
the Ransiwige, a small octagonal cupola, the top of which was com- 
posed of alternate plain and gilt silver plates, supported by silver 
pillars. When the elephant appeared coming out of the temple gate, 
two lines of magnificent elephants, forming a double line in front of the 
entrance, knelt down, and thus remained ; while the multitude of peo- 
ple, joining the points of their lingers, raised their arms above their 
heads, and then bent forward, at the same time uttering in full, deep 
tones the shout of Sadhu : this swelled into a grand and solemn sound 
of adoration.' 5 After parading the town, the relic was conveyed to a 
temporary altar, where it was uncovered and exhibited. 

The religion of Burmah, to say nothing of any other part of India, is 
one solid mass of superstition. Buddhism is the acknowledged form, 
and were its precepts and maxims adhered to, the people would be much 
happier than they now are. It has been said by those Christians most 
intimately acquainted with its character, to be one of the best and 
purest moral codes that man ever prescribed for man. But if, after a 
careful study of the ethical philosophies of Greece and of Rome, 
together with the moral condition of the people most under their in- 
fluence, any further proof of the inefficiency of mere codes and rituals 
were necessary, the condition of the Burmese under the Badagat of 
Buddha would furnish it. What the Shasters of India, the Badagat 
of Buddha, and the philosophy of Plato, proclaimed by their very im- 
becility, the Bible announces on its own authority — namely, That to 
render moral and spiritual truth available to the purposes of man, there 
must be a pervading influence from the Deity himself, to give the enun- 
ciation of that truth life and vigour, and to render the soul of the re- 
cipient capable of acting upon its maxims. Herein consists partially 
the vast superiority of the Bible over other written codes. All that is 
excellent, in any ethical point of view, in them, is contained in the 
Bible, and much more, but, over and above this, it announces the ne- 
cessity of drawing the only infallible light from the Holy Spirit of 
which it speaks. The Bible is now introduced into Burmah. The late 
Dr. Adoniram Judson, an American missionary, spent many years in the 
country in acquiring a knowledge of its language, and in translating 
into it the Holy Scriptures. Five years more were devoted to the work 
of correction, and now the glad tidings of salvation are accessible to all 



60 Introduction. 

who can read the Burmese tongue. While we look at Rangoon, and 
deplore its idolatry, we cannot but be glad that there also that book 
which will assuredly destroy the whole system, was put into a language 
which millions can read; and that illustrious Being has commenced his 
reign, of whom it is said " The idols he will utterly abolish." The 
power of that Book will yet be felt there ; and not before it is wanted. 
In a country where the guilt or innocence of an accused person is tested 
by his power to endure the pain of thrusting his hand into molten lead, 
where reigns the universal belief that the souls of men, pass into those 
of all manner of beasts, birds, or insects ; where a man may pledge his 
wife in order to appease his creditor ; where a woman, on giving birth 
to a child, is stretched out before a blazing fire, and kept there for ten 
or fifteen days, till she is almost roasted, and that for no conceivable 
reason beyond custom ; and where the solemn associations connected 
with funeral rites are stifled with frivolities which are extremely ludi- 
crous, and often intensely revolting — to such a people, the Bible is an 
angel visitant, whose presence has been long and greatly needed. 

Virtues they have, it is true ; but they are almost hidden by the 
flaws and deformities which mar their moral constitution. Veracity is 
at a discount among them ; not because it is in excess, but because no 
one looks for it. It would appear that " Burmese faith " was a modern 
synonymn for the classical " Punica fides " which being done into plain 
English, means " systematic lying ;" nor is this astonishing, when we 
remember the corrupt example of the upper ranks ; for in Burmah, as 
every where else, what the counts and nobles do, the lower orders will 
endeavour to imitate. They are not naturally an indolent people, quite 
the reverse; and whatsoever of indolence is imputed to them is fairly 
chargeable upon the defective political constitution under which they 
live. 

Most of our readers know that in India there has long existed a large 
tribe of people called Thugs, who follow murder as a trade, and proceed 
to their work with prayer to their idols, and other religious acts. The 
British government has very properly determined to put a stop to this 
horrid business, and has almost succeeded in accomplishing the great 
purpose. The following is a real statement of facts published in a 
British periodical as a series of actual events which occurred in 1847. 
It would be scarcely possible to contemplate human nature in a more 
degraded state, or to bring forward a more striking illustration of the 
need of the gospel to humanize and elevate man. 

Heera Lall, a native banker of Allyghur, in the upper provinces of 
India, had contracted his only daughter, Luchmuneea, when she was 



Paganism. 63 

five years old, in marriage with Naneckchund, the eldest son of a banker 
of Muttra. Both families were of the Brahmin caste, and were very 
wealthy. 

According to the Hindoo custom, the bride when she becomes twelve 
or thirteen years of age, is consigned to the guardianship of her hus- 
band's parents ; but Luchmuneea did not leave her paternal roof till she 
had nearly completed her fourteenth year. During the preparations for 
her journey — a distance of fifty miles — there was great grief in her 
family, from whom she was about to part, most probably forever ; for, 
after the completion of their marriage, Hindoo women of good estate 
rarely or never leave their homes, even on a visit to their nearest rela- 
tives. 

The equipage in which Luchmuneea was to travel, was such as 
most native ladies use on these occasions, a long cart, with a canopy of 
dark red cloth, thickly wadded with cotton, as protection from the heat 
of the sun during the day, and from cold during the night. The interior 
is lined and tastefully decorated. This cart is usually drawn by snow- 
white bullocks, their horns and hoofs fantastically painted, or dyed red, 
blue, and yellow; and their bodies adorned with showy trappings of 
scarlet and gold. Several other vehicles containing Luchmuneea's 
retinue were to precede her by a short distance, she having the carriage 
which she occupied all to herself. 

The Brahmin priests, who are always consulted on such occasions, 
had fixed upon the hour of five in the afternoon as the most propitious 
for Luchmuneea's departure ; and at that hour the marriage procession 
moved from the house of Heera Lall. Little children threw garlands 
of jasmine flowers in the way, and alms were distributed among the 
numerous poor people who were present to offer up their prayers for the 
bride's happiness. 

The procession travelled all night, and halted next morning at 
about eight o'clock, beneath a shady grove of large mango trees, not 
far from the high road. It was here I saw the bride. She was an 
extremely pretty girl, and fairer than any native I had ever seen. Her 
eyes, fringed with lashes of extraordinary length, were truly captivat- 
ing ; her nose was prettily curved, her mouth very small, with pretty 
pounting lips ; her chin and throat were more like what we see in a 
statue than a living creature; her arms, which were perfectly bare, 
were beautifully rounded, and had the appearance of being very firm, 
without being stout; her hands, like those of most natives, were dimin- 
utive and pretty. She w T as decked in pure gold ornaments of every 
description ; but her dress was a simple Dacca muslin, which she wore 



64 Introduction. 

in the graceful manner peculiar to women in the East. I looked at the 
little Hindoo beauty, until her eyes met mine, when she drew the cur- 
tain and concealed herself. With the view of allowing the Hindoo 
party to prepare their food, I left Luchmuneea's encampment ground 
and returned to my tent. 

At about four o'clock in the afternoon, when the sun had begun 
to lose his power, Luchmuneea and her attendants resumed their jour- 
ney. I saw them turn into the road, and heard the little bells, which 
were strapped round the necks of the bullocks, jingling merrily, long 
after the carriages had disappeared. The wedding bells, thought I, of 
pretty Luchmuneea ! 

These bells had not rang more than a couple of miles further, when 
the procession overtook a very old women, apparently overcome by 
illness and fatigue, crying bitterly, and invoking the Almighty's aid. 
Her hair was of yellowish grey ; she had scarcely a tooth in her head, 
and even the few that were left to her were loose, and in the last stage 
of decay ; her skin was shrivelled, and hung in bags about her neck 
and breast ; on her arms and legs there was barely an atom of flesh. 
She was nothing but skin, bone, and nerve. But, miserable as was her 
appearance, she had quick, bright eyes, and an intelligent and prepos- 
sessing expression of countenance, which served to heighten the sym- 
pathy of those who beheld her lean and poverty-stricken condition. 
She had moreover a sweet, musical voice, and, for a person of her time 
of life, her enunciation was peculiarly distinct, while the words she 
uttered were remarkably well chosen. 

The servants who were in advance of Luchmuneea's carriage, 
passed the old woman without taking notice of her. The lower classes 
of the people in India have little or no feeling for the distresses of their 
fellow creatures. But the young bride, who had a tender heart, and 
who had also, like all native children in India, a reverence and respect 
for all very aged people, took pity on the old woman, and called to the 
driver to stop the carriage. He instantly checked the bullocks, and 
from behind the curtains Luchmuneea inquired of the old woman the 
cause of her sorrows and lamentations. 

" Child," she cried, " may God preserve you in safety ! I have a 
grand-daughter in Muttra whom I wish to see before my death. I was 
walking there, but my strength has failed me, and it is my fate to re- 
main here, and eat the dust of this desert. May you be happy, child ! 
And may your fortune never lie hid beneath a stone !" 

"Mother," said Luchmuneea, "do not cry. Compose yourself 
and take heart, and you shall see your grand-daughter. I am 



Paganism. 65 

going to Muttra, and you shall go with me. Get into the bylee." 
[carriage.] 

The old woman, who was eloquent in blessings, showered them 
down plentifully on Luchmuneea's head. " May your throne be per- 
petual ! May your children give you joy ! May you be the mother 
of a line of kings ! May all the riches of the world be thrown into 
your basket !" 

And here she kissed Luchmuneea's feet, and pressed her little an- 
kles, around which were heavy golden ornaments. 

After a brief while, the old woman began to recount her history, 
which was an unbroken chain of calamities. The young bride listened 
with interest and compassion. The old woman then began — for it was 
becoming dark — to beguile the time by repeating several lively stories, 
relating to Rajahs and Ranees who had lived some thousands of years 
ago. 

The driver of the vehicle, to keep himself awake, began to sing 
at the top of his voice, while the jingling of the bells on the necks of 
the bullocks formed an accompaniment to his monotonous song. The 
old woman then recommended the bride to take some rest ; and sham- 
pooed her with all the tenderness and skill of an experienced nurse, un- 
til Luchmuneea fell into a sound sleep. 

The procession moved on, and about three o'clock in the morning 
arrived at the Havalee [dwelling place] of Narien Bysack, which was 
within the ancient city of Muttra. The huge iron-bound doors were 
thrown open, and, the train admitted into the court-yard, were again 
closed and bolted. All the relatives and dependents of Narien (except 
the bridegroom, who was not yet privileged to see her) were there 
assembled to welcome Luchmuneea to her future home. 

The bride's servants, fancying she was asleep, called to her, " Ba- 
ba! Baba ! awake ! awake ! You have arrived!" They also called 
out, " Boorhea ! Boorheea! [old woman, old woman] get up! get up!" 
But there was no answer. 

The mother of the bridegroom withdrew the curtains of the vehi- 
cle. She looked in, and seeing Luchmuneea lying at full length on the 
flooring of the carriage, she said to her, " My life, arouse yourself and 
let me take you to my breast." 

Luchmuneea did not move; and her mother-in-law placed her hand 
upon the child's shoulder; she found it cold. A torch was lifted up, 
and by its strong light the young bride was discovered to be a corpse. 
She had been strangled during the night, and the thin cord with which 
her life had been taken was still about her neck. She had fallen a 

5 



66 Introduction. 

victim to a woman Thug — the old woman upon whom she had taken 
pity on the road ! Her jewels and golden ornaments, for which she 
had been murdered, had been taken from her person, and violence had 
been resorted to in pulling her bracelets over her hands, and her anklets 
over her feet. The old woman had lain in wait for Luchmuneea, 
of whose departure for Muttra on a certain day she had acquired 
information. 

After a few months, she, with the whole gang to which she be- 
longed, was apprehended in the district of Bolundshuhur. Amongst 
other diabolical crimes to which she confessed, was this most cold- 
blooded murder. At about midnight, she said, when the child was 
sleeping, she fastened around her neck the fatal noose, which she carried 
concealed about her person. The child struggled and made a faint 
noise, but it was drowned by the jingling of the bells on the bullocks' 
necks, and the song the driver was singing. When the deed was done, 
she slipped quietly from the back part of the carriage, and it proceeded 
on its way to Muttra, bearing the lifeless body of the young bride, 
whose coming was so anxiously looked for by the family of her husband. 

The following facts though humbling to humanity, and adapted 
alike to provoke pity and laughter, rest on undeniable authority: — 

A missionary who visited a rajah, saw a Brahmin bring him in a 
brass vessel what they call the " Water of life flowing from the feet of 
a Brahmin." It is the daily practice of the rajahs to take a draught of 
this before they eat. 

The same missionary mentions another instance : A young man 
was compelled by his father, to drink with him the washings of the 
Brahmins' great toes, and to take some of it to his mother at a distance, 
who was ill, that it might cure her. 

On a certain night, called the "Illumination Night," which is the 
night of evil spirits, the Hindoos are commanded to light up their 
houses, to keep watch, and to Gamble ; otherwise, they say, in their 
next birth they will become asses. 

Thus, alas, the god of this world blinds the minds of the heathen ! 
And thus the priesthood of Satan tyrannize even over princes ! 

But alas, superstitions far worse than these are found in that highly 
polished but ignorant and wicked country. About 1819, the late Rev. 
Mr. Mackintosh of Allahabad, in the province of Hindostan Proper, 
had an interview with a Goroo, or teacher, famed for his austerities. 
" His looks," says Mr. Mackintosh, " were grim and dreadful, having 
his face blackened ; a human skull, with the upper jaw and teeth to it, 
hung before him, suspended by an iron chain round his neck ; his ankles 



Paganism. 67 

environed with a heavy chain and bangles ; he wore no clothes, and his 
naked body appeared emaciated. I asked him what was the object of 
his worship. He said four things— air, water, earth and fire, and that 
he should mingle in these four elements after death. ' Then,' said I, 
' It appears you have no future prospects. But why do you go through 
such penances, when you believe you are to be annihilated, and to have 
no existence after this life ? Surely you are taken in the snares of Satan, 
deceiving your own soul, and feeding an ambition, that men may fall 
down at your feet, and worship you as a god ; and because this flatters 
you, therefore you go through such penances.' He told me he had 
been in this state for twelve years, and meant to continue in it till 
death delivered him from it. When I came up to him, he was worship- 
ping lire." 

It is very generally known, that in the north of India there are 
some high and very beautiful mountains, blessed with fresh air, and 
free from intolerable heat. Here reside what are called the Hill 
Coolies, a strong and brave people, but alas, cruel idolators. 

As an English gentleman was, some years since, travelling through 
the country, he saw a great number of these people assembled together, 
and went among them to see in what they were engaged. A sad sight 
met his eyes. Three little girls were tied by cords to three trees. 
One of these girls was dead, for she had been stabbed by a man who 
had caught her warm blood in a vessel, and had now gone to sprinkle 
it on the fields. The poor ignorant people who had been taught that 
their gods would not be pleased unless they did this, and that their 
rice, wheat, and tobacco would not grow without it. While the gen- 
tleman stood looking, and feeling sorrowful about the poor girl who 
was dead, the man came back with his bloody knife and vessel to take 
the blood of the second little girl, and then that of the third. But the 
English gentleman would not allow him to do so ; but set these two 
little girls free, took them under his care, and sent them to Calcutta. 
A Missionary from Berhampore, before he went on board the ship 
which conveyed him to England, in 1838, was singing hallelujah with 
these two dear little girls, and many other orphans under the kind care 
of Mrs. Wilson. Eighty persons were at the same time saved from the 
same bloody death, but many others were sacrificed. 

How easy would it be, by a reference to simple facts resembling 
these, even by thousands, to illustrate the importance of Christianity to 
a people like these. Here is one illustration of very many : — 

Some fifty years since, two brothers in Northern India became 
attached to the same female. They belonged to the nobility of the 



68 Introduction. 

land, and had whatever wealth, honor, or pleasure could procure. 
Neither of the brothers, however, seemed willing to forego the design 
of securing, as a companion of his life, the person on whom both had 
set their affections. The unholy fires of jealousy had been kindled in 
the heart of one, and in an evil hour he planted the fatal weapon in his 
brother's heart. Instantly remorse of conscience urged him to escape, 
if it were possible for him, to find peace of mind. He did not stop in 
his flight for hundreds of miles, until he took refuge in a distant land. 
Deeply sequestered amid the groves of a certain island, he found a soli- 
tary temple, where his friends could never discover his retreat. But he 
dreaded to meet a stranger, lest his name and crime should be revealed. 
He was there found by the missionary of the cross, pale and emaciated, 
the picture of the victim of Heaven's vengeance. His countenance, 
amid the agonizing feelings of fear and remorse, seemed ever to ask the 
question, " To whom shall I go ?" 

Putting out the lamp of revelation, not a sage on earth could have 
directed that miserable Hindoo to a spot where he might have found 
peace. Wretched himself, his heart, crushed down to the dust under 
the burden of his guilt, gave to all nature around him the hue of gloom. 
Every footstep must have sounded like an arrest. Every rain-drop at 
midnight must have seemed to his soul the voice of his brother's blood, 
crying from the ground to heaven for vengeance. Each throb of his 
heart must at times have sent a tremor through his soul filled with 
forebodings. "There is no peace, saith my God, to the wicked." 

Here is one fact more : — 

A Hindoo of a thoughtful, reflecting turn of mind, but devoted to 
idolatry, lay on his death-bed. As he saw himself about to plunge into 
that boundless unknown, he cried out, "What will become of me?" 
"O!" said a Brahmin, who stood by, "you will inhabit another 
body." "And where," asked he, "shall I go then?" "Into another." 
"And where then?" "Into another, and so on, through thousands of 
millions." Darting across this whole period, as though it were but an 
instant, he cried, " Where shall I go then ?" Paganism could not an- 
swer ; and he died agonizing under the inquiry, " Where shall I go last 
of all?" 

When any of these Hindoos become Christians, they do indeed give 
evidence of right thinking and feeling. The following address was de- 
livered in the hearing of the Rev. Henry Townley, then a missionary 
in Calcutta, now of London, by a native convert, who had originally 
belonged to one of the lowest castes, to a number of his countrymen; 
among whom were some of the superior castes. It presents a beautiful 
comment on 1 Cor. i. 26 — 29. 



Paganism. 69 

: < I am by birth of an insignificant and contemptible caste ; so low, 
that if a Brahmin should chance to touch me, he must go and bathe in 
the Ganges for the purpose of purification; and yet God has been 
pleased to call me, not merely to the knowledge of the gospel, but to 
the high office of teaching it to others. My friends, do you know the 
reason of God's conduct ? It is this : — If God had selected one of you 
learned Brahmins, and made you the preacher, when you were success- 
ful in making converts, by-standers would have said, it was the amaz- 
ing learning of the Brahmin, and his great weight of character, that 
were the cause; but now, when anyone is converted by my instru- 
mentality, no one thinks of ascribing any -of the praise to me; and God, 
as is his due, has all the glory." 

If any nation on earth might have been expected to have illustrated 
the excellences of the Pagan system it must have been China. It has 
many long centuries been walled in from all other nations of the earth, 
contains within its numerous sects a third of the population of the globe, 
the whole of which it denounces as barbarians, and possesses unbounded 
confidence in the perfection of its philosophy and religion. But, alas, 
for its people, with all their antiquity, and their literature, and their 
arts and refinement, they are still infatuated idolaters ; they are still 
given up to what Heaven regards as abominable idolatries and to vile 
affections, working that which is unseemly. Not liking to retain God 
in their knowledge, they worship and serve the creature rather than the 
Creator ; they are haters of the true God, are filled with all unright- 
eousness, fornication and wickedness. With all their civilization, still 
envy and malice, deceit and falsehood to a boundless extent, pride and 
boasting ; a selfish ungenerous, scarcely honest prudence, and a cold 
metaphysical inhumanity, are the prevalent characteristics of the people 
of China. 

Their well known backwardness to assist persons in imminent 
danger of losing their lives by drowning or otherwise ; the cruel treat- 
ment of domestic slaves and concubines in families ; — the tortures both 
of men and women before conviction, in public courts; and the murder 
of female infants, connived at, contrary to law ; are the proofs we offer 
of the truth of the latter part of our accusation. Their principles are 
defective, and hence their vicious practice. 

The philosophy of their celebrated and ancient sage Confucius, 
acknowledged no mture state of existence; and concerning the duties 
of man to his Maker presents a complete blank. It gives nothing beyond 
the grave to the fears or hopes of the human mind, but the praise or 
censure of posterity. Present expediency is the chief motive of action. 



70 Introduction. 

Of the great and glorious God who is infinitely above, and distinct from 
the heavens and the earth, the teaching of Confucius makes no mention : 
it rises not superior to an obscure recognition of some principle of order 
in nature, which when violated induces present evil. There is in 
ancient Chinese philosophy something very similar to the unintelligible 
numbers of Pythagoras which are introduced into the theory of the uni- 
verse. Heaven and earth, it is said, assumed, by the operation of some 
internal principle, their present order, from a previously existing chaotic 
mass ; and a supposed dual or twofold energy co-operated in the forma- 
tion of creatures and of gods — and heaven is now the highest power in 
nature superior to the gods. Even this clod of earth on which we 
tread, is the second power in nature, and superior to the gods. Heaven, 
earth, gods, and men, is the order in which the existencies recognized 
by the Chinese are often placed : but at other times the gods are ex- 
cluded, as their existence is, by some of the philosophers considered un- 
certain ; and then heaven, earthy and man, are the three great and co- 
equal powers. This atheistical theory which is at the foundation of 
the public belief, and influences also the superstitions of the religionists 
of China, induces in the human mind great pride and impiety, even when 
superstitious observances are attended to. It is true, that in some of 
the most ancient written documents in China, which Confucius collected 
and edited, there is a more distinct recognition of the supreme God, 
than is to be found in anything that he taught as his own ; or that the 
learned of China in subsequent ages, have advanced ; for it is a fact that 
man, when left to himself, sinks into, never rises from Atheism or idola- 
try ; and the written word of God is necessary to bring him back. 
Exclusive of the system of Confucius, there are in China, two other 
systems which make much more use of the gods than his, and which 
acknowledge a future state of rewards and punishments. These systems 
enjoin fastings, and prayers, and penances, and masses for the dead ; 
and threaten the wicked with varied punishments, in different hells, in 
a separate state ; or with poverty, or disease, or a brute nature, when 
they shall be born again into this world. 

The doctrines of Laou-keun who lived at the same time as Confucius 
(or Kung-foo-tsze) is mixed with notions which he is supposed to have 
collected in the western parts of the world : about the a?ra of Pytha- 
goras. He makes the incomprehensible Taou, the eternal Reason or 
Logos, the supreme principle : and there are Europeans who suppose 
that when he says " One produced a Second ; Two produced a Third ; 
and Three produced all things ;" he refers to opinions which he had 
heard concerning the Triune God of the, sacred Scriptures. His fol- 



Paganism. 71 

lowers represent him as having been often incarnate ; as a teacher of 
mankind. The}- inculcate austerities and abstractions, for the purpose 
of attenuating the grosser part of human nature, and gradually rising 
to a sublime, spiritual divine state ; and they have in different ages 
devoted themselves much to the visionary pursuits of alchei#y, and an 
attempt to exist without food and without respiration, supposing that 
the breath could circulate round the system as the blood does ; and so 
respiration would be unnecessary, and man immortal. 

These people, as well as the third class of religionists in China, 
the Foo-too, or Buddha sect, which was, at the close of the first cen- 
tury, brought from India to China, believe the transmigration of souls. 
They both of them have priests and priestesses ; who live as the monks 
and nuns of Europe ; and who are licensed by the state ; but none of 
them receive any emoluments from it. The sect of the Learned, who 
profess to be followers of Confucius, and who fill the offices of govern- 
ment, employs no priests. Fathers, and Magistrates, and Princes, 
worship, and do sacrifice in their own proper persons, to the household 
gods ; the district gods ; the spirits of rivers and of hills ; and the gods 
of the fire, and the winds, and the rain, and the thunder, and the earth 
and the heavens, and the polar star. They worship too the image of 
Confucius, who never professed to be more than a man, who even de- 
clined the title of Sage, and who never taught the separate existence 
of the human soul; which doctrine indeed his disciples deny. These 
Philosophers often laugh at the religionists of their own country, but 
still observe the rites and superstitions, and worship the idols of the 
other sects, as well as their own. The governors of provinces, and 
local magistrates, often visit the Buddha temples, and fall prostrate 
before the cross-legged image of woolly-headed Buddha ; and subscribe 
largely for the support of the priests ; the repair of the temples ; the 
making of new gods ; and the cleaning and ornamenting of the old 
ones. And his Tartar majesty of China frequently confers new titles 
and honors on the gods of the land. Oh how absurd ! Man creates 
and dignifies the gods that he worships ! 

We may here place before the reader an affecting curiosity — noth- 
ing less than a praying machine used by the Tartars, and the Japanese. 
It is intended to save labor in the duty of worship. Of this somewhat 
ingenious device Zwick gives the following description : — 

The kurdu, or prayer-machine, consists of hollow wooden cylin- 
ders of different sizes, filled with Tangud writings. The cylinders are 
painted with red stripes, and adorned with handsome gilt letters in the 
Sanscrit character, commonly making a distinct sentence. Each of 



72 Introduction. 

these is fixed upon an iron axis, which goes through a square frame. 
Some of these frames are capable of being shut up flat, and are formed 
upon a small scale, much like a weaver's shearing machine. In many 
of them, where the lower parts of the frame cross there is a hole, in 
which the%xis of the cylinder turns ; by means of a string which is 
attached to a crank in the spindle, the machine can be kept in motion, 
so that the cylinder turns in the frame like a grindstone upon its axis. 
These prayer-mills form a much more important service, in the estima- 
tion of those who use them, than a rosary, which is only intended to 
assist the person who prays ; whereas those who use these machines 
believe that when set in motion, whether by the wind or otherwise, 
such writings as contain prayers and other religious documents, that the 
noise of these scraps of theology may reach to the gods, and bring 
down a blessing. 




Praying Machine. 

The engraving we here furnish represents one of these machines on 
the public road for the use of travellers. It probably contains some 
comprehensive request for happiness ; to turn this round once is con- 
sidered to be equivalent to the repetition of a prayer, and every turn of 
it multiplies the petition ; so that the traveller with a powerful arm can 
repeat almost any number of prayers. 

We would remark finally, that the priests of China do not instruct 
the people, either in the principles of morality, or the rites of their reli- 
gion ; either in private or in public ; and there is no social worship ; 
nor any clay of rest, on which to assemble at the temples. Some regard 
is r>ffid to the new and full moon, after the manner of the Jews; but in 



Paganism. 73 

China there is no Sabbath. The priests in companies worship the idols 
morning* and evening, and recite prayers to them, and chant incanta- 
tions, and light up candles, and burn incense. They are also employed 
to recite prayers for the sick, and say masses for the dead, and some of 
them, belonging to the sect of Laou-keun, attend funerals. I#families, 
in shops, and in boats, where people live, any person that may have 
leisure, old man or boy, a mother or her daughters, light the matches 
of incense morning and evening, and place them before the idol, after 
having made three bows, holding the matches ignited in their hands, 
joined and held up before the face. Women are discouraged by the 
moralists of China from going to the temples, and are told to worship 
their parents at home, for they are the best gods. When children, or 
a husband, or a parent is sick, and death is apprehended, they depute 
persons to go round to the various idol temples to intercede with all 
the gods and goddesses for them; and sometimes devote their children, 
if they should recover, to the service of the gods, and consequently to 
perpetual celibacy, as probably Jephthah did his daughter. Others 
dedicate to the Buddha temples a fish, or a fowl, or a swine, and afford 
the means of sustenance till the creature shall die a natural death ; it 
being thought highly meritorious not to destroy animal life. 

What can more strikingly illustrate the folly of these professedly 
wise people, the Chinese, than the sale of the gods they worship ? The 
following advertisement is literally copied from a Chinese newspaper : — 
"Achen Tea Chin-chin, sculptor, respectfully acquaints masters of 
ships, trading from Canton to India, that they may be furnished with 
figure-heads of any size, according to order, at one-fourth of the price 
charged in Europe. He also recommends for private venture, the fol- 
lowing idols, brass, gold, and silver. — The hawk of Vishnoo, which has 
reliefs of his incarnation in a fish, boar, lion, and turtle. An Egyptian 
apis, a golden calf and bull, as worshipped by the pious followers of 
Zoroaster. Two silver mammosits, with golden ear-rings ; an aprima- 
nis, for Persian worship ; a ram, an alligator, a crab, a laughing hyena, 
with a variety of household gods on a small scale, calculated for family 
worship. Eighteen months' credit will be given, or a discount of fifteen 
per cent, for prompt payment of the sum affixed to each article. Direct 
China street, Canton, under the Marble Rhinoceros and Gilt Hydra." 

There is a curious legend attached to Kouan-yn, one of the most 
sacred goddesses of the Chinese people, w T hose statue our engraving 
faithfully delineates ; which legend may serve to give an idea of many 
others. Kouan-yn was born in the province of Sse-chuen, in the 
western part of China. Her father was named Miao-chang, and her 



74 Introduction. 

mother Pe-ya-xi. Miao-chang was at first only a chief of robbers, but 
he succeeded in being acknowledged king of his country. He had 
three daughters, Mias-eing, Mias-yn, and Mias-xeu. The last was 
afterwards called Kauan-yn. These three sisters, from their youth, led 
very irregular lives. The eldest eloped, and repaired with her lover 
to the city of Ching-tou. The second hid herself in the mountain 
Gu-mu, without her parents being ever able to discover the place of her 
retreat. The third, at the age of eighteen, one day obtained permission 
of her mother to go and visit the temple of Pecio-tseu to worship Fo. 
This temple was very large; it contained three hundred bonzes, who 
smitten with the beauty of Mias-xeu, retained her by force, and would 
not permit her to return to her father. On hearing this, Mias-chang 
hastened to the place, killed all the bonzes, and burned the temple, as 
well as her daughter, who was shut up in it. Shortly afterwards, 
Mias-xeu appeared in a dream to Mias-chang, and addressed him thus : 
" When the temple was burning, I climbed into the tree Lieon, holding 
a branch in my hand. I was thus saved from the conflagration, and 
was changed into a goddess. I came under this figure to thee, my 
father, that thou mayest raise a statue to me, and order thy subjects 
to render me divine honours. Mias-chang obeyed, and introduced the 
worship of his daughter, who is adored under the name of Kouan-yn. 



There is something so beautiful in the following fact, showing the 
influence of Christianity, even where it may not have changed the nature, 
that we make no apology for its introduction. 

Mercy softens the heart, and even a heathen may become the sub- 
ject of gratitude, and very delightfully manifest it, both by words and 
actions. A Chinese father, whose only child, a beautiful girl, had had 
a tumor of seven pounds weight, removed from her back, after she was 
dismissed cured, returned to a missionary physician with a scroll, having 
written on it a poetical inscription to this efTect : " A grievous disease 
had entwined itself about my little daughter. I had gone in various 
directions seeking for physicians of distinction, and had expended much 
money upon them in vain. When I heard of the foreign physician in 
the provincial city, I took my daughter by the hand, and repaired to 
his residence with the speed of the courser. He received and treated 
my daughter, removing the flaw from the gem, and now she is a perfect 
pearl again." 

Our engraving is intended to represent the presentation of this 
scroll, so beautifully indicative of Chinese gratitude 




The Chinese Goddess Kouan-yn. 



75 



Paganism. 



77 




Gratitude of the Chinese. 



Nothing connected with the recent extraordinary political move- 
ments in China has been more remarkable than the opposition mani- 
fested by the insurgents to idolatry. Connected with their religious 
creed there are a thousand errors, and their employment of force to in- 
duce their fellow-countrymen to embrace new theological views is 
strongly to be deprecated, but this opposition to the worship of idols 
is certainly wonderful. Only since we began the writing of this article, 
a New York paper has fallen under our notice from, which we extract, 
as furnishing a specimen of opposition to idolatry, the following passage 
written from Hong Kong, by the well-known Mr. J. Bayard Taylor : — 

"We will now come to Silver Island. It is a hill, rising from the 
bed of the river, is covered with a rank growth of trees and shrubbery, 
and overlooks the city of Chin-ki-ang-fu, which is only two miles dis- 
tant. There are many temples on this island, some of them exceed- 
ingly beautiful and costly ; but the insurgents have utterly demolished 
every idol. So gratifying a scene of devastation I certainly never be- 
fore beheld. Here were gilded and painted fragments of images strewn 
about in every direction, while the clay and straw of which the large 
idols had been made, covered the floors to the depth of one or two feet. 
The altars and tables, incense vases and candlesticks, Buddhist books, 
and all the paraphernalia of idolatrous worship, were broken, torn and 
scattered here and there, in irrevocable ruin ; and this, too, by the very 
men who, not three years ago, were willing votaries at just such 
shrines. The images of stone were thrown down from their pedestals, 
and had their heads knocked off. But I found one about two feet high, 



78 Introduction. 

in a sitting posture, richly gilt and very heavy: whose head had suc- 
cessfully resisted the hammers of the inconoclasts. It was lying with 
its face on the earth, and the enraged expression of its features seemed 
to show a strong resentment at the indignity thus cast upon it. With 
the help of two of my boatmen, a pole and a rope, I brought away this 
chap, and he now sits in sullen silence near me, while I relate the story 
of his wrongs. I also brought away many pieces of wooden and gilded 
idols — heads, hands, feet, thumbs, fingers, and the like. This was by 
the cheerful permission of the twelve or fifteen priests, who were all 
that remained on the island out of a hundred, the majority having fled 
in their boats to the main land, on the approach of the insurgents. To 
these poor, forlorn bonzes I gave many books and tracts, besides a small 
sum of money, for they seemed quite destitute, and with the aid of a 
Christian native, whom I had brought with me, exhorted them not to 
grieve over the destruction of these senseless blocks, and showed unto 
them ' A more excellent way.' We had got them together in an apart- 
ment of one of the temples for this purpose, and it was most interesting 
to observe the attention with which they seemed to drink in the good 
news of salvation through Jesus Christ." 

Some of the readers of this volume have heard of an excellent mis- 
sionary in South Africa, named Moffat. He has for many years preached 
to the Bechuanas of that country. One morning, one of these poor 
people knocked at his door, and asked him if he had lost a kitten. Mr. 
Moffat said "No." "Because, said the Bechuana, "We thought we 
heard one mewing in the woods." Soon after came another man, and 
asked the same question, and in a short time a third. The missionary 
thought this very strange, and determined to go into the woods to find 
out, if possible, what all this meant. Very soon after he had set out, 
Mrs. Moffat followed him. For a long time he walked about, listening 
very attentively, but heard nothing. At last he thought he heard a 
little sound, and stooped down to the ground, applied his ear to it, and 
found out from where it came. It was a weak cry, just like that of a 
small kitten. He had not any spade with him, but he scraped away 
the sand and gravel with his hands, and soon came to a large stone. 
He took it up, and under it found a very young infant, which had been 
placed there by its mother to die. It had been there the whole of the 
preceding night, and was nearly dead from exhaustion. Mr. Moffat 
placed it in his wife's arms, and she took it home, dressed and nursed 
it, and gave it the name of Sarah. When this little girl had grown up 
to be a fine young woman, she visited England in company with her 
foster parents. 



Paganism. ?9 

Nor can it be pretended that Africans have lost their superstitions, 
even when they are brought into the light of Christianity. The follow- 
ing is an extract from a recent letter written by the Rev. Mr. Richard- 
son, of Jamaica : — 

"More of the superstitious and wicked practices cf Obeahism, etc., 
have fallen under my notice during the year than ever before. Some 
two months since, a man of considerable intelligence, connected with 
my congregation, came to me one morning in great perplexity, to ' Show 
minister his trouble.' Upon inquiry, I found that some evil-designing 
persons had been trying to ' Obeah him.' They had been during the 
night, and buried a bottle and sundry things at the gate leading into 
his yard. Having often had the folly of such things pointed out to him, 
he resolved to break away from the trammels of superstition, and went 
boldly (?) and dug it up and threw it into the bush. But when he arose 
the next morning, and found that another had been put in its place 
during the night, his sense and courage both failed him, and his super- 
stitious fears returned upon him with redoubled power. In his ex- 
tremity he came to beg minister to go and break the fatal spell ! When 
I found that I could neither reason nor laugh him out of his fright, I 
agreed to go. So, after waiting an hour or two, to perform a marriage 
ceremony in the chapel, I mounted my horse, and after a ride of two 
or three miles, I reached the place. But instead of some frightful- 
looking object, I merely found a junk-bottle filled with ashes and water, 
with an egg placed over the orifice instead of a cork, and bound on 
with a strip of white cloth, wound with an abundance of black linen 
thread — the whole surmounted by a small piece of silver coin ! The 
bottle was buried to the neck, in the middle of the path, and no one 
dared to step over it, to pass out or come in ! They had cut up a quan- 
tity of limes and squeezed out the juice upon it, and scattered them 
around, for the purpose, I suppose, of driving away the evil spirit; 
(many of them have great faith in the purifying virtues of lime-juice, 
often pouring it upon the coffin after it is placed in the grave.) Several 
of the neighbors had assembled, curious to know what I would do. I 
quietly removed the bottle from its place of deposit, gave the piece of 
money to a little girl who stood by, nothing loth to receive it, and then 
proceeded to examine the different articles one by one, remarking upon 
the folly and absurdity of supposing that any harm could come from 
such things. I appealed to the man to know if he were frightened by 
them. i Yes, minister, truth ; me 'fraid ! me 'fraid !' He said not one 
of the neighbors would touch or go near it. One man, however, offered 
to dig it up for eight dollars ! He was, probably, the very one who 



80 Introduction. 

put it there, and had taken that way to extort money from his super- 
stitious neighbor ! They frequently work upon the imagination in thii 
way, until persons are really made sick and likely to die, and then per- 
suade them to give them money to save their lives ! Had I time, I 
could mention several cases of this kind within my own know- 
ledge. Ignorance and superstition go hand in hand the world 
over." 

We need not to tell our reader that before the colonization of our 
own country by the British, its inhabitants were Indians, who were 
cruel idolaters. And our work would be incomplete if we did not give 
a sketch of their awful system. Christianity has since then conferred 
on them many direct and indirect blessings. 

They believed in the existence of a number of deities, some of 
whom they supposed to have power only in particular places. They 
believed also that there was one Supreme God — The Great Spirit — the 
creator of all the inferior gods, and all persons and things. This Be- 
ing, the natives of what is now New England, called Kichtan. They 
believed that those whom they considered to be good men, at death as- 
cended to Kichtan, above the heavens, where they enjoyed the society 
of their departed friends and all good things. Bad men also, they be- 
lieved, went after death and knocked at the gate of glory, but Kichtan 
commanded them to depart, for there was no place for such persons, and 
they then wandered in restless poverty. They believed this Supreme 
Being to be good, and prayed to him when they desired any great favor, 
and paid a sort of thanksgiving for plenty and for victory. The man- 
ner of worship in many of these Indian tribes was to sing and dance 
round a large fire. 

They believed also in the existence of another power, whom they 
called Hobbamock, that is, in our language, the devil, of whom they 
stood in greater awe than they felt towards the Supreme Being. They 
worshipped Hobbamock from the feeling of fear — lest he should destroy 
them, and often sacrificed their children to appease his wrath. They 
prayed to this being to heal their diseases, and when they were healed, 
they ascribed the cure to him, because they considered that the diseases 
inflicted by Kichtan always ended in death ; so that they never in sick- 
ness prayed to him. 

Their priests, who were called powaws, and their chief warriors 
often pretended to see Hobbamock in the shape of a man, a fawn, or an 
eagle, but more frequently of a snake, and that he gave them advice in 
their difficult undertakings. In their prayers to this evil spirit, the 



Paganism. 81 

powaws promised skins, hatchets, beads, and other things, if their re- 
quests were granted. 

These unhappy Indians had very awful apprehensions of death. 
When they were past the hope of recovery from sickness, their cries 
and shrieks, and tears were enough to excite sympathy in the hardest 
heart. Many of them would not allow the name of a dead friend to 
be mentioned in their presence. They generally buried the dead man 
with his bow and arrows, dogs, and whatever was valuable to him while 
living, as they supposed he would want them in another world, believ- 
ing as they did, that heaven consisted in finding plenty of game, feast- 
ing, and such like amusements. 

The success of Christianity in exterminating this false philosophy 
and false religion is a grand illustration of its divine origin. If this 
system had found the world in utter destitution of every thing which 
could be called religion, it might have been contended that inasmuch as 
this was the first and only system presented to the world, that the reli- 
gious nature of man would dispose him to embrace a religion which he 
secretly despised, rather than be without any religion at all. But let 
it be borne in mind that the religion of Jesus found the minds of men 
pre- occupied with systems and creeds which they hold in the highest 
veneration, and which were adhered to with all the tenacity which the 
enlightened disciple now clings to his faith. When the apostles of the 
Saviour went forth to their work, they were instantly met and opposed 
by the mythology of the Pagans, and the philosophy of the Greeks, 
which had for centuries enslaved the minds of the people, and entrenched 
themselves behind the sanctity of established customs, and by venerated 
opinions. The religion of Christ was the decided antagonist of both 
these popular systems. It met the system of Paganism with the decla- 
ration that it was entirely false, and charged it with teaching principles 
directly at variance with those moral principles which the Deity had 
implanted in every human bosom. Paganism held, that religion con- 
sisted, in part at least, of impure observances and unbridled excesses. 
Christianity taught that it was the pure in heart alone who could see 
God. Paganism embodied the Deity in sensible forms, and represented 
him under images which human hands had made. Christianity con- 
demned such representations, teaching that God was a spirit, and re- 
quiring those who would worship him acceptably, to worship in spirit 
and in truth. Paganism inculcated the worship of many deities-; 
Christianity preached one only living and true God. 

Such was the discrepancy between Christianity and Paganism. 
Nor were its doctrines less striking in contrast with the philosophy than 

6 



82 Introduction. 

with the religion of the age. Whilst one sect of these philosophers 
declared that matter was eternal, that the world had no beginning and 
could have no end, Christianity proclaimed that God spake and it was 
done, that he commanded and it stood fast, and that the world is to be 
one day destroyed by fire. Another sect held, that the world owed its 
origin to the fortuitous concurrence of atoms, and that the same chance 
which had created it, preserved it in existence. Christianity taught 
that the world was created and preserved by a Being so particularly 
descending to minute affairs as to number the very hairs on the heads 
of his creatures. Instead of the doctrine held by many that a wise 
man might defy the gods, Christianity taught that all created things 
are in God's sight but as the small dust of the balance ; that we are 
sinners against him ; and that we can only approach him in the exercise 
of penitence, humility, and faith. While pagan philosophy relied for 
its support on the authority of man, Christianity claimed to be a revel- 
ation from the Supreme God, supporting that claim by incontestible 
miracles. 

Such was the religion of Jesus, and with all the opposition it en- 
countered from the false worship and the false philosophy of the age, 
mark how rapidly the truth was circulated. Soon we hear that they 
have filled Jerusalem with this doctrine. The church has commenced 
her march. Samaria has with one accord, believed the gospel. Antioch 
has become obedient to the faith. The name of Christ has been pro- 
claimed throughout Asia Minor. The temples of the gods, as if smitten 
by an invisible hand, are deserted. The citizens of Ephesus cry out in 
despair, " Great is Diana of the Ephesians." Licentious Corinth is 
purified by the preaching of Christ crucified. Persecution puts forth her 
arm to arrest the spreading supposed superstition ; but the progress of 
the faith cannot be stayed. The church of God advances unhurt 
amidst racks and dungeons, persecutions and death; yea it smiles at the 
drawn dagger and defies its point. She has entered Italy, and appears 
before the walls of the so-called eternal city. Her ensign floats in tri- 
umph from the capitol. She has placed upon her brow the diadem of 
the Cesars. So has Christianity already triumphed, and still is she 
going forth " Conquering, and to conquer !" 

In the preparation of this section we acknowledge our indebtedness 
to the Rev. Drs. R, Morrison, John Pye Smith, Sprague, and Wor- 
cester ; also to Rev. Messrs. W. T. Brantly, and Landels ; and to 
" Thrilling Facts from Heathen Lands," and " Curiosities of Chris- 
tian Missions." 



Mohammedanism. 



63 




■ftfOHAMMED 



MOHAMMEDANISM 




S the next system which, in order, claims to be examined 
jj by us. It is one which has long flourished, and has had 
a mighty influence on a large portion of the world, 
which it still exerts. In the preparation of the follow- 
ing sketch of it, we are under great obligation to a 
highly talented English clergyman. 

About forty miles from the shores of the Red Sea, on the west of 
Arabia, there lies a valley, about two miles long and one broad. The 
surrounding country is sterile, and utterly incapable of agriculture. 
The few wells that exist are brackish, and in the whole neighborhood 
there is but one well of good water. It is an exceedingly copious foun- 
tain, and the waters of it partake somewhat of the brackishness gener- 
ally prevalent in the neighbourhood, yet it is not altogether unfit for 
use. Notwithstanding the barrenness of the locality, this little valley 
is occupied by a city having a settled population of perhaps, ten thou- 
sand souls. Very probably the existence of the city was owing to that 
of the well, and the Arabs generally, and now the Mohammedan popu- 
lation of the whole world, believe that well to be of a miraculous 
origin. On that very spot Ishmael, the great progenitor of the Arabian 



84 Introduction. 

nation, was, they believe, laid down by his despairing mother, and that 
there the angel Gabriel made this well spring forth, where none had been 
before, to save the life of the young patriarch. The sacred v. ell is 
called Zem-zem. Its waters are extremely holy ; so holy that large 
draughts of them are very efficacious for washing away sin, and a bottle 
of the sacred water is considered one of the most valuable presents that 
a Mohammedan can receive. 

Around this well stands the temple — the great temple of Kaaba. 
It has existed from time immemorial, and the Arabians say that when 
Adam was expelled from paradise, he implored that upon earth he 
might be permitted to have a temple, like unto the temple that he had 
in paradise. His prayer was heard; and in curtains of light a model of 
the old temple in which he worshipped in paradise was let down pre- 
cisely under the site of the paradisaical temple. There Adam worship- 
ped during his life-time. After his death Seth built a temple on the 
model of that of paradise. The deluge swept the temple away, but the 
patriarch Abraham with his son Isaac, rebuilt it, the scaffold being 
formed by a stone which rose and fell of its own accord, in conformity 
with the wants of the patriarch. The stone remains there to this day, 
and the prints of Abraham's feet are on it. Eeside the Kaaba lies the 
tomb of Ishmael ; and altogether this edifice has the utmost sacredness 
for the Arabs. In one corner of it is a black stone. This stone was 
brought direct from paradise by the angel Gabriel, and placed in the 
original Kaaba. When it came from paradise it was of the purest 
white, but on account, say they, of the sins of mankind, the pure white 
of paradise was changed into its present blackness ; a result that we 
are inclined to attribute to another reason, because from time immemo- 
rial this temple has been the scene of the annual pilgrimages of the 
Arabs, and every pilgrim has seven times gone round the temple, and 
at each circuit has kissed this sacred stone. 

From the very earliest records of the city of Mecca, the priesthood 
of this temple, and the command of the city, have been vested in the 
same person. The worship of the temple was, at the beginning of the 
sixth century, and so far before as the records proceed, idolatrous. 
The chief idols of the temple were Abraham and Ishmael. To their 
images, each holding a bunch of arrows, such as the Arabs use for di- 
vining, regular worship was offered. It is one of the most singular and 
melancholy facts in the religious history of man, that Abraham, who 
w r as the chosen of God to be a witness in all the earth against idolatry, 
himself, even among his own descendants after the flesh, became in 
process of time the object of that worship that he had so strenuously 



Mohammedanism. 85 

claimed for the only God, but which was actually paid to his own 
image. Beside Abraham and his son there were about three hundred 
and sixty other gods. 

About the time we have alluded to, in the sixth century, a noble 
tribe of Arabs called Koreish, had obtained the principality and ponti- 
ficate of the city. One of that tribe, called Hashem, was an individual 
so distinguished that he has given his name to all his descendants from 
that time to the present. His grand-son, Abdul Motalleb, had thirteen 
sons. Of these thirteen the eldest, Abdallah, was a man renowned in 
Arabia for his personal beauty ; so much so, that according to some au- 
thorities, w r hen he at last made choice of the beautiful Amina for his 
wife, two hundred Arabian ladies met their death with grief. However, 
Amina was not permitted long to enjoy the happiness of being Abdal- 
lah's wife, for he shortly died, leaving to her charge an only son, a boy 
then two years of age. This child, according to some authorities, was 
a very wonderful boy. When ushered into the world, he was sur- 
rounded by such a flood of light, that not only was the chamber illu- 
minated, but the whole of the neighboring country. At the moment 
of his birth, the sacred fire of the Persians, which had burned for one 
thousand years, became extinguished. Such a trembling seized the 
palace of the King of Persia, that fourteen of its towers fell, and the 
waters of a certain lake entirely disappeared. The child born under 
such remarkable presages was, after his father's death, put by his mother 
to nurse. One day when he and the children of his nurse were out 
walking, the other children came running back in great trepidation, and 
proclaimed that two men in white had come up to Mohammed, and had 
taken him, thrown him down; and ripped him open. Presently Mo- 
hammed himself came and confirmed what had been said, but the ex- 
planation was this ; the two men in white were angels, they had ripped 
him open, had taken out his heart, and had squeezed from his heart a 
black drop, which black drop is the original sin that is found in every 
human heart since the fall, except, say they, in the heart of Mary the 
Virgin, and of Jesus her Son. This drop in the heart of Mohammed 
was thus miraculously removed in his childhood. 

When Mohammed had gained his eighth year, his mother died. 
Now an orphan, he was committed to the care of his grandfather, Ab- 
dul Motalleb, who was then upwards of one hundred years of age, but 
still retained his high office of priest and prince. The boy, however, 
had only been two years under the care of his grand-father, when he 
lost him also. Again an orphan, he was transferred to the care of his 
uncle, Abu Taleb. Had it not been for the death of his father, he 



86 Introduction. 

would now have been in the direct line of succession to the highest 
office in his country. He was, however, cut off, but his uncle, to whose 
eare he was confided, was a kind and tender guardian ; he reared him 
up with care, and as in addition to his official functions he added the 
avocations of a merchant, he trained Mohammed to his own business. 
When his nephew had only reached the age of thirteen, he was carried 
with him into Syria, thus obtaining an opportunity of seeing foreign 
countries and various religions. 

About the time of his return from his journey into Syria, the tribes 
of the Arabs were engaged in a deadly war. So fierce was the rancour 
of this war, that, though for four months of the year they considered it 
unlawful to fight, they broke through the prohibition. Into the heat 
of this war young Mohammed was cast, and there, it is said, he very 
much distinguished himself by his courage and abilities. Up to the age 
of twenty-five, he continued in the service of his uncle as a merchant. 
At that time, a rich merchant in the city of Mecca died, leaving his 
property and business to his wife Kadijah. She applied to Abu Taleb 
for a factor. He recommended his nephew. This nephew, for his new 
mistress, made another journey into Syria. On his return she was so 
much pleased with the method in which he conducted business, and with 
himself, that she offered him her hand. He accepted the kind offer, 
and became by that means equal, in point of wealth, to the first men 
in Mecca. 

We have thus the principal elements that seem to have formed the 
character of Mohammed. First, his birth entitled him to the govern- 
ment, secular and religious, of his native state. Then his frequent be- 
reavements in childhood, first of father, then of mother, then of grand- 
father, must have tended to excite his susceptibilities, and give him a 
thoughtful habit His immediate connexion with the pontificate and the 
Kaaba, must necessarily have attracted his attention to religion. His 
journey into Syria and other countries, led him to observe different re- 
ligious systems. His entrance on war at the early age of fourteen raus* 
have stirred his latent desire for military fame. And finally, his acqui- 
sition of very considerable wealth all at once, and at an early age, 
must have much whetted his desire for the position to which his birth 
entitled him, and of which he was deprived only by the misfortunes of 
his childhood. 

However, for some ten years after his marriage, we learn scarcely 
any thing respecting him. Some have thought that he employed this 
time in study. It may be so : but in all his lifetime he professed to be 
unable either to read or write a word. He frequently alludes to his 



Mohammedanism. 87 

being an illiterate prophet, and the Koran he declared was given him 
directly by inspiration from heaven, he being unable either to read or 
write a single word himself. Many have thought that this was only 
feigned ; among whom appears to rank Savary, who was certainly in- 
clined to give him credit for sincerity wherever he could. If there be 
any one circumstance that would leave a doubt as to his being able to 
read or write, it is this. One is ready to think that if Mohammed had 
read the Scriptures for himself, the Koran would have been a much 
better and more beautiful book ; that the allusions to Scripture would 
have been more correct, and the details of scriptural facts would have 
been free from much of the absurdity which is found in them. How- 
ever, whether he could or could not read and write ; whether he em- 
ployed these ten years in study or otherwise, we are scarcely now able 
to determine. But when arrived at thirty-eight years of age, he was 
observed to be much in solitude. In the cave of Hara, near his native 
city, he frequently spent long periods of time. At last he arrived at 
forty years of age, he took his wife Kadijah and several members of his 
family to this cave. There they stayed for the night. During the 
night he came to his wife, and told her that while lying in his bed the 
angel Gabriel appeared to him in a form so resplendent that he could 
not look at him ; and then, in order that he might bear his presence, he 
changed into a beautiful human form. This celestial being said to him, 
" Read !" Mohammed replied, " I cannot read." The angel enjoined, 
c - Read in the name of thy Lord who created all things, who created 
man of congealed blood. Read in the name of thy most beneficent Lord, 
who taught the use of the pen, who teacheth man that which he know- 
eth not." These words are found in the ninety-sixth chapter of the 
Koran, and are the first that were revealed direct from heaven. Mo- 
hammed upon this got up, and went to the middle of the mountain. 
There he stood, and there his visitant stood, each looking at the other. 
At length the angel said, "I am Gabriel, and thou art Mohammed, the 
prophet of God," on which he disappeared. When he told his wife 
Kadijah this, she said, " I am very glad of this news which thou dost 
tell me, and by Him in whose hand is the soul of Kadijah, I verily 
hope thou wilt be the prophet of this nation." 

On account of this confession he at once acknowledged her as a 
disciple, and Kadijah stands the first in the annals of the " true be- 
lievers." She immediately went to a cousin of hers, called Waraka, 
<>?ho was a Christian, and told him what Mohammed had said. Waraka 
said he was acquainted with the prophetic waitings, and that all this 
had been foretold, and that without doubt Mohammed would be the 



88 Introduction. 

prophet of the nation. However, it does not appear that he himself 
became a " true believer." The second believer was a slave in the 
house of Mohammed, called Zeid, and immediately on his professing 
faith in the prophet, he received his liberty, a custom that has obtained 
in all Mohammedan families since that day. The third believer was a 
brave and generous boy, called Ali, then ten years of age, and the son 
of his uncle, Abu Taled. Ali making no account of Kadijah, who was 
a woman, or of Zeid, who was a slave, always afterwards claimed to 
be the first of the " true believers. " 

Thus far Mohammed's successes were not very notable. For his 
wife and his slave to believe, was not much, and for his cousin of ten 
years of age to believe, was not much ; but before long Abubekir, one 
of the leading men in the city of Mecca, professed faith in the divinity 
of Mohammed's mission. He became of eminent service to the cause 
of Mohammed. For three years, however, there was no public attempt, 
and no eclat. Mohammed proceeded gradually, ever and anon bringing 
out his revelations, saying that the Koran existed a perfect book in 
Heaven, written before God, on a reserved table, and that the angel 
Gabriel received a commission from time to time to bring down of this 
book certain sentences, and communicate them to Mohammed. Once a 
year the angel was commissioned to take the entire book, beautifully 
bound in green silk, and to hold it before the eyes of the prophet. 
The prophet then contented himself with bringing the chapters out 
piecemeal. They were composed in a strain more beautiful, and in a 
style far superior to that of any existing writer in Arabia, All were 
struck with their grandeur and sublimity. They made his fame as an 
author, and converted Lebid, the first poet of Arabia, by the mere 
beauty of their style. Seeing one of the chapters of the Koran placed 
beside some verses of his own, he said the language was so perfect, that 
it must be inspiration. He at once hurried to Mohammed, and professed 
himself a true believer. 

After three years Mohammed told his cousin Ali to summon the 
Koreish, his own relatives, and the leading tribe of the city. They 
were brought together. He gave them an entertainment, and then he 
was about to open his mission, but one of his uncles, called Abu Laheb, 
interrupted him, opposing him and his mission in such a manner that no 
business could be transacted on that day. But a revelation came down, 
and so the one hundred and eleventh chapter of the Koran declares, " The 
hands of Abu Laheb shall perish, and he shall perish. His riches shall not 
profit him, nor that which he hath gained. He shall go down to be burned 
in flaming fire, and his wife, also, bearing wood, and having on her neck a 



Mohammedanism. 89 

chord of twisted fibres of a palm-tree." Mohammed, however,was deter- 
mined not to be discouraged by this rude commencement, and he instructed 
Ali to call his relatives together again the next day. They came again, 
he entertained them, and after the entertainment he said, "I know of 
no man in Arabia that has such a good present to offer his kindred as I 
now make to you. I offer you the good things of this world, and those 
of another life, The Almighty God has sent me to call you unto him. 
Who, then, amongst you will be my vizier, my helper, my deputy, my 
vicegerent." They were all silent ; not one responded to the call ; but 
suddenly young Ali cast himself before the prophet, and said, "I will, 

prophet. I will beat out the teeth, and pull out the eyes, and rip 
open the bellies, and break the legs of all who dare to oppose thee. 

1 will be thy vizier." Mohammed, transported with the zeal of his 
cousin, embraced him, and said to the assembled Koreish, " This, then, 
is my vizier. You are all bound to obey him." They burst out into 
laughter, turned to Abu Taleb, and said, " Now you are to obey your 
son." Not discouraged by these repulses, Mohammed went forth among 
the people, preaching that they must abandon idols, that they must be- 
come worshippers of one only God, and acknowledge Mohammed as 
his prophet. 

Now, having brought him to his proper appearance in public life, 
We will just look at him by aid of the representations in which writers 
present him to us. They say, then, that Mohammed was a man of 
middle size, with singular strength and muscularity of form. He had a 
very large head, covered with rich, black, glossy hair, which flowed 
over his shoulders. His forehead w T as prominent ; his eye-brows long, 
and nearly meeting, but between them ran a vein which in times of ex- 
citement throbbed violently. His eyes were of a flashing black, his 
nose aquiline, his cheeks full and florid, his mouth large, and his 
teeth thinly set, small, pointed and of the most exquisite whiteness. 
A full beard flowed down upon his chest. His countenance was 
beautiful in the extreme, and his address insinuating beyond any 
power of resistance. To this he added consummate eloquence, an 
eloquence that charmed and ravished all who heard it. Then his 
habits of meditativeness, his fancying or feigning that he received 
communications from the spiritual world, tended to give him a loftiness 
and command calculated to produce that enthusiasm which he eventually 
inspired. Such a man, then, was Mohammed, when, in the fortieth year 
of his age, he professed to be the commissioned prophet of God, just as 
Jesus, and Moses, and others had been ; commissioned as the last of the 
prophets, to call the people from the worship of idols to that of the one 



90 Introduction. 

true God. We have this sermon to the tribes quoted. "Ho!" — to 
such and such a tribe, — " I am the apostle of God. The true God has 
sent me to call you to his service, and to command you not to associate 
any with him, and to confess and testify that I am a true apostle." The 
creed he required them to accept was just this ; — " There is no God but 
God, and Mohammed is his prophet." This was put to every one, and 
whoever repeated the formula was at once acknowledged a true believer. 
After he had proceeded for some time, the number of his followers in- 
creased considerably ; but so did also the zeal of his enemies. That zeal 
became so great, that his disciples, not finding themselves safe in Mecca, 
a great number were obliged to fly to Ethiopia. However, about the 
same time his ranks were strengthened by the conversion of one of his 
uncles, Hamza, and a very great man in the city, called Omar. 

About this time the agitation became high, and the Koreish called 
in a man named Habib, who had been a heathen, and a Jew, and a 
Christian, and a Majian. He was then about a hundred years old ; he 
knew all kinds of religion, and all sacred books, and they called on him 
to decide whether or not Mohammed was a prophet ; for all along they 
had said to Mohammed, " All the prophets that ever came before you 
worked miracles. Moses worked miracles, Jesus worked miracles, but 
where are your miracles ?" Mohammed had always told them that he 
was not a worker of miracles, but only a prophet and a preacher ; and 
at the same time he very frequently ventured to say, " If you want a mira- 
cle, there is my miracle — the Koran, produced by an illiterate man, who 
cannot read or write, — that is my miracle ; and if it be not a miracle, pro- 
duce anything like it, bring forward a book, or even a chapter,equal to it." 
However, Habib determined that he should be compelled to work a mira- 
cle if he could, and, accordingly, the tribes were assembled in a certain 
valley, and a summons was despatched to call Mohammed into the 
presence of Habib, who was to be judge. His uncle Abu Taleb went 
with him, and the writers quoted by Gagnier very particularly inform 
us, that, on that occasion, Abu Taleb arrayed himself in the shirt of 
Adam, in the turban of Seth, in the robe of Moses, and the stole of 
Abraham, and the slippers of Solomon. Thus arrayed, he hurried out 
with his nephew, and appeared before the judge. The judge demanded a 
miracle. Mohammed received the demand meekly, and according to 
the terms of the demand, he proceeded to work a miracle. He first 
dropped on his knees, and offered a prayer, and the first part of the 
miracle was then performed. It was a broad bright Arabian day, and 
immediately the whole land was in darkness. Then again, he pro- 
ceeded, according to the requisition, and addressed the moon. The 



Mohammedanism. 91 

moon at his call came down from heaven, and placed herself on the 
roof of the Kaaba, or temple, and seven times made the circuit of the 
Kaaba ; moving so deliberately, that all the Arabs could distinctly 
count each circuit. Having done that, she then stood before the Kaaba, 
and made a bow to it. She then placed herself on a mountain, and 
looking at Mohammed said, — " Peace be unto thee, O Mohammed. 
Peace be unto thee, O prince, and Lord of the first and the last. I aver 
that there is no God but God, and that thou, Mohammed, art his apos- 
tle." The moon then came to Mohammed, and moved round the neck 
of his robe, then split in two halves, one of which came out at his right 
sleeve, and the other at his left. The two halves then betook them- 
selves to the skies, and after staying apart awhile, were attracted one 
to the other, until they joined again, and made the old moon. Now, 
it is true, that the most orthodox and authoritative of Mohammedan 
writers do not allude to this miracle, and on that account some have 
seemed to think that Mohammed himself did not claim it. Both the 
French and English translators of the Koran wish to pass over it as 
being too absurd for Mohammed to have claimed. But in the fifty- 
fourth chapter of the Koran, Mohammed says, " The hour of judgment 
approacheth, and the moon hath been split in sunder. But, if the un- 
believers see a sign, they turn aside saying, this is a powerful charm." 
Sale says, that this passage might possibly be translated in the future 
tense — " The moon shall be split ;" but, if so, the allusion to the unbe- 
lievers rejecting it as an imposition, would be altogether without sense. 
However that may be, the miracle did not allay the persecution that 
was raised against him. It continued and increased to an extreme 
degree. 

About the same time he lost his faithful friend and protector, his 
uncle Abu Taleb, and immediately subsequent upon that he lost his wife 
Kadijah. These two losses affected him much ; but on the loss of his 
wife, he took occasion to strengthen his cause by marriage. He mar- 
ried first Sawda, then Ayesha, the daughter of Abubekir, then Hafsa, 
daughter of Omar, and added, from time to time, until he had fifteen 
legitimate wives, or as some say, twenty-one. This was rather an un- 
fortunate thing for Mohammed, because in his own laws he says — " Of 
such women as please thee, marry two, three, or four, but no more, and 
if you think that you cannot deal equitably with so many, marry only 
one." However, not being himself disposed to keep this rule, in the 
thirty-third chapter of the Koran, he introduces the divine Being as 
speaking in this wise — u O prophet, we have allowed thee thy wives, 
to whom thou hast given their dower," — (In Arabia it was usual, when 



92 Introduction. 

a man married a woman, to give her a dower, that in case of divorce 
she might be provided for,") — "and, also, the slaves which thy right 
hand possesseth of the booty which God hath granted thee ; and the 
daughters of thy uncles, and the daughters of thy aunts, both on thy 
father's side, and on thy mother's side, and any other believing woman, 
if she give herself unto the prophet, in case the prophet desireth to 
take her to wife. This is a peculiar privilege, granted unto thee above 
the rest of the true believers." 

But to obviate all discrepancies in his precepts, he taught that the 
Koran was only revealed little by little ; and that what was commanded 
at one time might be abrogated at another, for God, he said, did not 
always give his people the same kind of medicine, and that which was 
good for them to-day, might be bad for them to-morrow. 

After these events Mohammed seemed determined to have an ethe- 
real miracle. One day he assembled his friends, and told them that the 
night before, as he lay in bed, the angel Gabriel came and waked him, 
and led him to the door of his house, where was an animal between a 
mule and an ass. This animal was the beast Alborak, or lightning, 
that had always been used to convey the prophets, but not having been 
employed since the days of Jesus, he was very restive, and would not 
let Mohammed mount, until he had promised him a place in paradise. 
The moment he had done that, he permitted him to mount ; ^Gabriel 
took the reins, and the steed, whose name was Lightning, was in the 
twinkling of an eye at Jerusalem. There, at the door of the temple, 
all the patriarchs and prophets met Mohammed, and going with him 
into the oratory, begged him to pray for them. Coming out, they 
found a ladder of light, on which he and Gabriel ascended. On coming 
to the door of the first heaven, they saw written on one side, "There is 
no God but God," and on the other side, " And Mohammed is his apos- 
tle." They knocked. "Who is there?" "Gabriel." " Who is it 
that you have with you?" "Mohammed." "Has the apostle received 
his mission?" "Yes." "Come in, then; he will be very welcome." 
They entered. It was a magnificent place, all of pure silver. Im- 
mediately an old man came up to Mohammed, soliciting him to pray 
for him, and rejoicing that he had such a son. This old man was Adam. 
Mohammed then saw, that out of this heaven all the stars were hanging, 
each one a magnificent hollow ball of silver, suspended by a chain of 
gold. In every star an angel was placed ; these angels acted as senti- 
nels to guard heaven against the devils, should any attempt to enter. 
Whenever the demons wished to hear what was passing in heaven, they 
came to the door to listen, in which case the angels hurled flaming 



Mohammedanism. 93 

darts at them, to drive them away. These darts are the shooting stars 
you sometimes see. The distance from the first heaven to the second 
heaven was five hundred years' journey, and among the innumerable 
angels that Mohammed saw, there was the angel of the cocks. This 
angel cock reached all the way from the floor of the first heaven, up 
through five hundred year's journey right away to the second heaven. 
Every morning, says Mohammed, at a certain hour, the Almighty sings 
a hymn, in which this cock joins, and when he sings, everything in 
heaven and earth hears him, but men and genii ; and then all the ter- 
restrial cocks hearing him, crow in chorus. Hence they passed up to 
the second heaven, and there found the same inscription, and the same 
salutation. They entered. It was all of gold, and there were more 
angels in it than in the first. Here Noah met Mohammed, and begged 
an interest in his prayers. Then they passed into the third heaven, 
finding the same inscription, and the same salutation. This heaven 
was all made of precious stones. There again, there was an innumera- 
ble company of angels, and among them one so large, that the distance 
between his two eyes was seventy thousand days' journey ! They then 
passed into the fourth heaven, after the same ceremonial. It was com- 
posed entirely of emeralds. There Moses met him, and asked an in- 
terest in his prayers. They then passed into the fifth, which was com- 
posed of adamant. There Joseph met him, and asked an interest in his 
prayers, and there he found one great angel, as great as any of the 
others, continually weeping ; and he was told, that this was for the 
sins of mankind. He then entered the sixth heaven, which was made 
of carbuncles. There John the Baptist met him, and asked an interest 
in his prayers. Then he entered the seventh heaven, all made of glo- 
rious celestial light. Here Jesus, the Son of Mary, met him, and Mo- 
hammed asked an interest in his prayers. In this heaven he saw more 
angels than he had seen in all the others, and among these angels was 
one with seventy thousand heads, each head had seventy thousand 
mouths, each mouth had seventy thousand tongues, and each tongue 
had seventy thousand voices, and all of these were continually em- 
ployed. After a little, his guide Gabriel told him he could proceed no 
further; that it was not permitted him. He went on alone. He 
travelled through waters and snows, and at last arrived at a place 
where it is said, "Salute thy Creator." He then describes his going 
on, until he came to the throne of the Eternal. He says, on one side 
it was written, " There is no God but God," and on the other, " And 
Mohammed is his prophet." He described the Almighty as being cov- 
ered with seventy thousand veils, and as having put forth his hand, and 



94 Introduction. 

laid it upon him with a touch unutterably cold ; as having entered into 
a long familiar conversation with him; and, finally, as sending him 
back with all authority to teach his people upon earth, and instructing 
him how he should proceed. All this transpired in the eighth of a 
night. 

When he told these things to his most faithful friends, they were 
amazed. Many of them rejected the statements altogether. His cause 
was threatened with complete ruin, until his old friend Abubekir came 
forward, and sturdily avowed that he believed every word of it ; that 
he was quite sure that it was all true, for that whatever the prophet of 
God said must be true. Abubekir was a man of much weight, and his 
believing carried the rest of the people with him. From that day the 
w T ords of Mohammed became sacred, in a degree to which they had 
never attained before. But his success increased the opposition to him, 
which became so great that his life was endangered. He went on 
preaching, however, and succeeded among persons from Medina, who 
went and spread the new doctrine ; and in his trouble, a deputation of 
them came to him, inviting him to go through the city, saying that 
they would make him governor. The people of Medina said, " Sup- 
pose we fight for you and lose our lives, what will you give us.?'' 
"Paradise," said the prophet. Paradise was accepted as his gift. They 
gave their hands in a solemn vow. In Mecca the conspiracy continued, 
and his house was surrounded by persons intending to assassinate him. 
Causing Ali to lie down on his bed covered with his green robe, he fled. 
The assassin seeing the robe, felt sure of their prey, and waited till the 
morning. In the mean time, he and Abubekir escaped, and on their 
way they hid in a cave ; here his pursuers stopped, but finding a 
pigeon's nest and a spider's web in the mouth of the cave, they argued 
that there was nobody there, and went on. After many clays he reached 
Medina. This event is called the Hejirah or flight, and forms the era 
from which Mohammedans date. All his followers came to Medina, to 
the sovereignty of which he was at once raised. The town contained 
many Jews and Christians. The Christians appear to have received 
him more favorably than the Jews, for from that time he became a bit- 
ter enemy to the latter, though before he rather favored them. He 
immediately built a mosque. And now being in a position to act, he 
changed his tone. Up to this time he was only a preacher, only a 
prophet. If the people did not believe, it was none of his matter, it 
was God's matter. He told them the truth. If they believed it, well ; 
if not, he could not help it. But now he gave out that they must fight 
for the truth. They must cut off the heads of the unbelievers, and 



Mahommedanism. 95 

spread the Koran by every means that war could give them. An op- 
portunity soon offered, and accordingly an attack was made on the 
Koreish. Nine hundred men of the Koreish met three hundred of the 
Mussulmans, but such was the fury of the new zealots, that the Koreish 
was defeated. This victory at Beder laid the foundation of the great 
military empire, destined to arise out of the teaching of Mohammed. 
He was subsequently defeated and wounded at Ohud, and again attacked 
in the citv of Medina, but the confederates withdrew without having 
obtained any signal advantage. He gradually increased in influence 
among the surrounding tribes, and erected himself into a very powerful 
sovereign. 

As his power increased so did his crimes. One and another was 
assassinated at his command. His sensuality passed all bounds. It 
w T as a law among the Arabs, that no man should marry the wife of his 
adopted son, even if she should have been divorced. Mohammed had 
adopted Zeid his liberated slave, but becoming enamoured of his wife, 
Zeid divorced her in order that the prophet might have her. Fearful of 
the scandal, he first advised Zeid not to divorce her ; and then when the 
act was done, in order to justify it, introduces in the thirty-third chapter 
of the Koran, the Divine Being as chiding him for the advice he had 
given to Zeid. " Remember what thou saidst to him to whom God 
has been gracious, and on whom thou also hadst conferred favors. Keep 
thy wife to thyself, and fear God ; and thou didst conceal that in thy 
mind which God had determined to discover, and didst fear men, where- 
as it is more just that thou shouldst fear God. But when Zeid had de- 
termined the matter concerning her, and had resolved to divorce her, we 
joined her in marriage to thee ; lest a crime should be charged on the 
true believers in marrying the wives of their adopted sons, when they 
have determined the matter concerning them ; and the command of 
God is to be performed. No crime is to be charged upon the prophet 
for what God hath allowed him. 

We are shocked at the depravity which can thus bring in the voice 
and presence of the Eternal in sanction of immoralities, but as the im- 
postor proceeded to gain in power, so he increased in audacity. 
He had received as a present from the king of Ethiopia, a very beau- 
tiful slave called Mary. His wife, Hafsa, detected him in crime with 
this slave. He swore a solemn oath, to his wife, that if she did not ex- 
pose the crime he would never repeat it. Shortly after, however, 
he was found violating his oath, and then again we find him, in the 
sixty-sixth chapter of the Koran introducing the Almighty as saying ; 
— " O Prophet, why holdest thou that to be prohibited which God 



96 Introduction. 

hath allowed, seeking to please thy wives ; since God is inclined to 
forgive and be merciful ? God hath allowed you the dissolution of your 
oaths ; and God is your Master ; and he is knowing and wise." Thus 
he claimed not only unbounded license for his sensuality, but he makes 
the God of all truth give him liberty to break his very oaths. 

Shortly after these events, having made war on the Jews of Chai- 
bar, he was invited to an entertainment where he received a poisoned 
leg of mutton, but owing to its nauseous taste he cast it out ; but he 
had eaten enough to injure his constitution, and he never recovered from 
its effects, though he lived for three years. Within these three years 
his power so increased that he attacked the sacred city of Mecca. He 
took it, and made the Kaaba the Kebla for his own people, towards 
which they always turn their faces when they pray, and to which 
they make pilgrimages every year. His sway now rapidly ex- 
tended all over Arabia. All the tribes submitted to him, and at 
length he became so powerful that he ventured even to address letters 
to the King of Persia, the Emperor of Greece, and the King of Ethiopia, 
calling on them all to bow to Mohammed the true apostle of God. He 
also sent an expedition into Syria, which was successful ; but the poison 
continued to prey on his constitution, and his end drew nigh. 

In his last illness he became delirious, and called for a pen that he 
might write, but Omar would not permit it to be brought to him, be- 
cause, said he, if he did, he might write a foolish book ; besides, they 
had the Koran, and wanted nothing more. But there is one feature in 
this request of Mohammed that seems never to have been clearly pointed 
out. A man in a state of delirium would not call for a pen, who had 
not been in the habit of writing, and the fact of his having called for a 
pen in his delirium, appears to be itself a complete proof that all his 
professions that he was unable to read or write, w^ere false. During his 
illness, he said to the mother of one of his friends who had died from 
eating the poisoned dish, from which he, for the time, escaped ; u O 
mother of Bashar, the chords of my heart are now breaking from the 
food w T hich I ate with thy son at Chaibar." Then, so say his admirers 
the angel of death came to the door of his chamber. Gabriel said to 
the prophet, " The angel of death is waiting at the door, shall he come 
in ?" and they add, that this was a politeness which he never paid to any 
one else, and which he never intends to pay to any one again. The 
prophet said, "Let him come in." The angel of death then told the 
prophet, that the Almighty was very desirous to have him, but had 
given him instructions just to take his soul or leave it, as the prophet 



Mohammedanism. 97 

might please. The prophet said " Take it ;" and so the angel of death 
bore him away. 

Such, then, was the rise of Mohammedanism. We will now allude 
to its tenets, which we cannot do without looking first at its relative 
position toward other systems of religion. 

Taking its relations in retrospect, Mohammedanism claims to 
stand to Judaism and Christianity, just in the very position in which 
Christianity stands to Judaism. That is, Mohammed recognizes the 
sacred Scriptures of the Jews and of the Christians as revelations from 
God ; says that they are books given by God ; that he has been sent to 
men as an additional prophet to confirm the Scriptures, and to be the 
seal of all the other prophets who had gone before. Accordingly, we 
find that the Koran is full of allusions to Scripture, and almost every 
remarkable person to be found in the word of God is there introduced. 
For instance Adam is continually referred to, and we are told that 
w T hen the Lord created Adam, he created him of stiff clay, and having 
so done, he called all the angels to worship Adam. All the angels 
fell down, except one angel, called Eblis. He said, " Why am I to 
worship Adam ? I was made of fire and he of stiff clay ; I am much 
nobler than he is, I will not worship Adam." This angel was immedi- 
ately condemned, and he is the Satan of the Mohammedans. Then, again, 
we have Noah fully recognized, and the deluge described. He is in- 
troduced perhaps one hundred times in the Koran, but always as threat- 
ening the people of Arabia, that if they reject the prophecy of Mo- 
hammed, a woe would overtake them, like to that which fell on the 
people of the old world who rejected Noah. Abraham is introduced 
with many strange tales. Joseph is introduced, and his tale told ; and 
really, to look at the way in which Mohammed mangles that incom- 
parable history, one would hardly believe that he ever read it. Had 
he read it, one cannot but think that some traces of its simplicity and 
sublimity would have lingered, in spite of his fables and bad taste. 
Then again, Moses is introduced, and a great many fine things, and 
foolish things, are said of him ; nearly all the facts mentioned in Scrip- 
ture being alluded to, with the addition of much fable. David is also 
introduced, and we find the Lord saying : ' ' We heretofore bestowed on 
David excellence from us, and we said, O mountains, sing alternate 
praises with him ; and we obliged the birds also to join therein." 

Then Solomon is introduced, and Mohammed adds many particu- 
lars on which the Scriptures are silent. He introduces the Divine 
Being as saying, " We made the wind subject to Solomon," so that it 
blew as he pleased. He also made a great number of genii subject to 

7 



98 Introduction. 

Solomon, and some of these genii were employed to make statues, fish 
ponds, large dishes, and cauldrons. He also made demons subjected to 
Solomon ; them he employed to dive for pearls. Then he taught Solo- 
mon the language of birds, so that he knew all that the birds said. On 
one occasion Solomon assembled his army, composed partly of men, 
partly of genii, and partly of birds ; and as they were marching along, 
an ant said to the other ants, " Don't you hear Solomon coming with all 
his army ? let us run away, or they will tread us to death." Solomon, 
perfectly understanding what the ant said, laughed. Then he looked 
round to review his army, and found that they had all assembled, but 
that from the birds the lapwing was wanting. He said, " Where is the 
lapwing ?" So, after a time, the lapwing came, and told him she had 
been away to the south, and that she had seen a country that was very 
fine, and that it had a Queen, well qualified to reign; but that the 
Queen was so unhappy as to worship the Sun. Then this Queen is 
brought to Solomon by the mediation of the lapwing, and several ab- 
surdities take place. Then we come down to the New Testament, and 
for the sake of giving the matter in the precise words of the Koran, we 
extract the passage which describes the birth of the Redeemer : — 
" And remember in the book of the Koran the story of Mary, when she 
retired from her family to a place towards the east, and took a veil to 
conceal herself from them, and we sent our spirit Gabriel unto her, and 
he appeared unto her in the shape of a perfect man. She said, I fly for 
refuge to the merciful God, that he may defend me from thee ; if thou 
fearest him, thou wilt not approach me. He answered, Verily, I am 
the messenger of thy Lord, and am sent to give thee a holy son. She 
said, how shall I have a son, seeing a man hath not touched me, and I 
am no harlot ? Gabriel replied, so shall it be ; thy Lord saith this is 
easy with me : and we will perform it that we may ordain him for a 
sign unto men and a mercy from us, for it is a thing decreed. Where- 
fore she conceived him, and she retired aside with him in her womb to 
a distant place, and the pains of child-birth came upon her near the 
trunk of a palm-tree. She said, Would to God I had died before this, 
and had become a thing forgotten, and had been lost in oblivion. And 
he who was beneath her, called to her, saying, Be not grieved ; now 
hath God provided a rivulet under thee, and do thou shake the body of 
the palm-tree, and it shall let fall ripe dates upon thee, ready gathered 
And eat and drink and calm thy mind. Moreover, if thou see any man, 
say, Verily, I have vowed a fast unto the merciful, wherefore I will by 
no means speak to a man this day. So she brought the child to her 
people, carrying him in her arms. And they said to her, O Mary, now 



Mohammedanism. 99 

hast thou done a strange thing : O sister of Aaron, thy father was not 
a bad man, neither was thy mother a harlot. But she made a sign 
unto the child to answer them ; and they said, How shall we speak to 
him who is an infant in the cradle ? Whereupon the child said, Verily, 
I am the servant of God, he hath given me the book of the gospel, and 
appointed me a prophet. And he hath made me blessed wherever I 
shall be, and hath commanded me to observe prayer, and to give alms 
as long as I live ; and he hath made me dutiful towards my mother, 
and hath not made me proud or unhappy. And peace be on me the day 
whereon I was born, and the day whereon I shall die, and the day 
whereon I shall be raised to life. This was Jesus the Son of Mary, the 
word of truth, concerning whom they doubt. It is not meet for God 
that he should have any Son, God forbid." 

As to the relation of Mohammedanism to other systems prospec- 
tively, war was declared against them all. "Attack," says the Koran, 
" The hypocrites with arguments, and the infidels with weapons." "War 
is enjoined against infidels." "Fight against the friends of Satan." 
" God hath purchased from true believers their souls, and their sub- 
stance, promising them the enjoyment of Paradise, on condition that 
they fight for the cause of God." 

With respect to the positive character and tenets of Mohammedan- 
ism, its own disciples divide them into two heads, namely, faith and 
practice. Faith has six great articles — the first, respecting God ; the 
second, respecting Angels ; the third, respecting the Scriptures ; the 
fourth, respecting the Prophets ; the fifth, respecting the Resurrection ; 
and the sixth, respecting Predestination. 

Upon the first article, that of God, everything that is said, so far 
as the divine attributes are concerned, is taken from the sacred Scrip- 
tures. The Trinity is altogether rejected, and everywhere in the Koran 
confounded with Tritheism. 

With respect to Angels, we are told that they exist in innumerable 
multitudes; but among them are four which are particularly celebrated. 
First, Gabriel, who is called the angel of revelation, because he revealed 
the Koran, and is supposed to have revealed all other sacred books. 
Second, Michael, whom they look upon as the special friend and guar- 
dian of the Jews. Third, Azrael, or the angel of death, who takes 
away the souls of all mankind, removing those of true believers with 
great gentleness, and those of infidels with great severity. And fourth, 
Israfil, whose voice is more melodious than that of any other creature, 
who will be employed to sound the trumpet of the resurrection. Besides 
angels, there is a world of immense population, consisting of genii in- 



100 Introduction. 

visible to us, but continually occupied about us. Some of them have 
fallen, some of them are pure. 

With respect to the Scriptures, the Mohammedans hold that, in 
all, one hundred and four sacred books have been revealed. Of these, 
ten were given to Adam, fifty to Seth, thirty to Noah, and ten to 
Abraham. All these have been lost, and only the four last are pre- 
served. These four are the Law given to Moses, the Psalms given to 
David, the Gospel to Jesus, and the Koran to Mohammed. The Koran is 
looked upon as the seal of all revelation. The others are said to have 
been corrupted — but it will never be corrupted, for that God will pre- 
serve it. 

With respect to the Prophets, they hold that there have been in 
all one hundred and twenty-four thousand, or some say two hundred 
and twenty-four thousand. Of these, six have been the heads of dis- 
pensations. The first Adam, the second Noah, the third Abraham, the 
fourth Moses, the fifth Jesus, and the sixth Mohammed. 

As to the Resurrection, their doctrines are voluminous. They say 
that as soon as the body is interred, (and in order that this may take 
place they make the graves hollow,) an angel comes and compels the 
individual to sit upright in his grave. Immediately after this, two 
other angels come and address to him three questions : "Who was your 
God ? Who was your Prophet ? And what w T as your Kebla V — that 
is, what place did you turn to when you prayed ? If the individual 
answers, " Allah was my God, Mohammed was my Prophet, and Mecca 
was my Kebla," he is laid peacefully in his grave, and his flesh reposes, 
perfumed by the air of paradise, till the resurrection. But if he fail in 
either of these three questions, the angels beat his head with an iron 
mace, until he cries so loud that he is heard all over the world, except 
by men and genii. Then they press the earth on him until the resur- 
rection ; and seven dragons, each with ninety-nine heads, are employed 

tormenting: his flesh. The souls of the wicked between death and the re- 
ts 

surrection are in some unknown state of torment. The souls of the right- 
eous are divided into three classes ; first, prophets, who go direct to 
paradise ; second, martyrs, with regard to whom Mohammed said, that 
in paradise are beautiful green birds, that eat the fruits and drink the 
waters of paradise, and these birds carry the souls of the martyrs in 
their crops until the day of resurrection ; third, ordinary believers, with 
regard to whom some say, that their souls remain about the sepulchre ; 
some, that they are in the first heaven with Adam ; some, that they 
are in the well Zem-zem ; some, that they are in the trumpet of the 
angel Israfil ; and others that they are in the forms of beautiful white 



Mohammedanism. 101 

birds, that live under the throne of the Eternal. As to the time of the 
resurrection, it is unknown ; but, when it approaches, the angel Israfil, 
will blow the blast, called Consternation. Upon that blast all nature 
will be one wreck ; sun, moon, and stars, earth, sea, and sky, and every 
thing will be hurled into ruin. This blast of consternation will be suc- 
ceeded by a second, called Examination. Immediately upon that, all 
living things will perish, animals, men, genii, and angels ; and at last 
the angel of death himself will die. This universal death will continue 
for forty years, but while all the other parts of men shall be corrupt, 
one bone (os coccygis) will be preserved, and when the forty years are 
nearly passed, forty days rain of a very peculiar character will descend. 
This rain will fertilize the earth, and from the bone in question, bodies 
will grow. When the forty years have expired Israfil will be raised 
up; he will gather into his trumpet all the souls of all people, and blow 
the blast of the resurrection. At that blast these souls will fly out, 
and each be united to his body — men, genii, animals, all will be raised 
up. While they are waiting for the judgment, the righteous will be 
placed under the shadow of the judgment throne, but the sun will be 
brought within one mile's distance of the wicked : who will be thereby 
so tormented, that they will beg to be sent to hell in preference. 

Judgment will then be proceeded with. Every one will be inter- 
rogated : first, as to his time, how did he employ it ? second, as to his 
money ; how did he win it, and how did he use it ? third, as to his 
body, in what works and for what purposes did he employ its members ? 
and fourth, as to his learning and knowledge, in what services were 
they employed ? Upon this investigation, a dispute will arise between 
the soul and the body. The body will say, " I never did anything, I 
was merely an instrument in the hands of the soul." The soul will 
say, " I never did anything, for it was always the body that acted, I 
remained still." A parable will be delivered to them, saying, "A 
blind man and a lame man went into an orchard. They both wished 
the fruit. The blind man could not steal, because he could not see : 
the lame man could not steal because he could not walk. The blind 
man lifted the lame man on his shoulders, and the lame man plucked 
the fruit. The owner came and asked who had stolen his fruit. The 
blind man said, "You see I could not steal, because I could not see 
where to pluck it." The lame man said, " I could not because I could 
not walk." Evidence, however, was found, and they were both pun- 
ished, because they had both committed the theft. Thus, it is argued, 
that both soul and body will suffer their share for the evil they have 
done. Eut then it is to be decided how the rewards and punishments 



102 Introduction. 

are to be distributed. For this, there will be a balance with scales, 
large enough to hold heaven and earth, and yet the balance is so exact, 
that the weight of an ant would turn it. But as actions cannot be 
weighed, it is provided that each man in his lifetime shall have two 
angels. One angel writes in one book his good, and another angel in 
another book his bad actions. These angels are changed every day, to 
preserve the fidelity of the record. Then, on this great day, the book 
containing the good actions is put into the one scale, and the book con- 
taining the bad into the other : if there be an ant's weight of difference, 
according to the scale in which it is, the man receives his lot. But if 
it is exactly even, the Almighty in mercy adds the weight of an ant to 
the good works, and the man is saved. 

Those who are thus saved, are then led to a bridge, just as fine as 
a single thread of a spider's web, as long as the earth, and high in pro- 
portion. They are all obliged to pass over this, which they do in the 
twinkling of an eye. At the other end they find a beautiful pond a 
month's journey round. Standing on its borders are as many goblets 
as there are stars in the sky, and the waters are as white as silver. 
They drink, and then proceed to the gates of paradise. There every 
one is met by a number of beautiful boys, who are appointed to be his 
servants. One of these hastens back and announces to the wives de- 
signed for him, that he is coming. They are all then taken to a grand 
feast. The beast Balam, and the fish Nun, are provided at this feast. 
These are of such dimensions, that one lobe of the liver of either is suf- 
ficient to dine seventy thousand men. At the same repast, the entire 
earth is presented to them in the shape of a loaf. After this each is 
conducted to his own mansion. This is a magnificent pavilion of pearl, 
jacinth, emerald, and all kinds of glorious ornaments. There are 
couches of the richest green silk, and the individual himself is dressed 
in the richest silk brocade, and laden with bracelets and jewels. In 
this magnificent mansion, eighty thousand immortal boys are appointed 
to wait on him. At every entertainment he has three hundred attend- 
ants. There are three hundred dishes of gold containing delicious 
viands, and the last taste will be equal to the first. There are three 
hundred different kinds of liquor, all giving the utmost pleasure, but not 
intoxicating. When this wondrous repast is made, it is carried off in a 
perspiration as odoriferous as musk ; thus the appetite returns in perfect 
health, to enjoy the same good things again. 

Then there is a golden tree called the tree Juba, and it extends 
its branches all over paradise, to the mansions of every one of the 
faithful. These branches bear all kinds of fruit ; dates, pomegranates, 



Mohammedanism. 103 

and every thing luscious, and if one be inclined for cooked meat, he has 
only to say so, and the fruits, on being opened, present him with de- 
lightful dishes. Or, if his taste is more active, he has only to break 
one of these fruits and there is a horse ready saddled. Then the trees 
being made of gold, chafe their trunks together, and thus produce trans- 
porting music, and the angel Israfil, with his melodious voice, sings so 
that all the blessed may hear. To crown the whole, in addition to all 
the wives that every one had on earth, he is to have seventy-two of the 
beautiful girls of paradise. These are described in the Koran over and 
over again. They are so lovely, that if one looked down from paradise 
on the earth, her countenance would outshine the sun a thousand-fold, 
and all men would at once die for love of her. 

This, then, is the paradise that Mohammed has promised to all 
those who die for his religion. With respect to those whose evil works 
shall predominate, they will be required to pass over the same bridge 
as the righteous, but when they come to it, instead of passing over it, 
they fall down. There are then seven distinct hells. The first is for 
unfaithful Mohammedans ; but that is only a purgatory, for after having 
remained a certain time, they are transferred to paradise. The second 
of these hells is for Jews ; the third for Christians ; the fourth for 
Sabeans ; the fifth for Majians ; the sixth for idolaters ; and the seventh, 
Mohammed, as it is the lowest and worst, has assigned to hypocrites of 
all religions. The tortures he describes the wicked as enduring are of 
a very terrific character. Some passages in the Koran on this subject 
are sublime, and others gross. Paradise is made to glow with all that 
is gorgeous, and hell to flame with all that is terrible. The only way 
to escape frcm the one, and the only way of obtaining the other, is to 
embrace the creed — " There is no God but God, and Mohammed is his 
Apostle." 

With regard to the sixth article, of predestination, there is, ac- 
cording to Mohammed, in the highest heaven, a reserved table, on 
which is written every good and bad action that ever takes place. 
Every being, whether man or angel, is absolutely predestined to a cer- 
tain course, and according to the invariable declaration of the Koran, 
" God directeth whom he pleaseth, and causeth to err whom he 
pleaseth." He has no delicacy whatever in making God author of the 
worst as well as of the best actions. This doctrine is absolute, and 
perfectly sustained in all the writings of Mohammed, as it is in the 
faith of his followers. 

The first article of Practice, is prayer. This is insisted on by 
Mohammed very earnestly, and five times a day are appointed for true 



104 Introduction. 

believers to offer supplications. During his night-journey, when he 
visited the heaven in which Moses was, Mohammed told Moses he was 
going to make true believers pray fifty times a day ; Moses said, "You 
will never succeed. I tried, but I could never get them to do it. You 
must go back to the throne and get permission to deduct." He went 
back, and obtained permission to deduct ten times ; and Moses said, 
" You will never succeed. I tried it, but they would never do it." 
Then he got permission to reduce it to thirty. Moses made the same 
objection. Then it was reduced to twenty ; then to ten ; then to five ; 
and Moses objected again, but Mohammed said he was ashamed to re- 
turn so often, and went away and prayed for Moses. Accordingly he 
appointed five times a day to pray. First, before sun-rise ; second, im- 
mediately after the turn of noon ; third, in the afternoon ; fourth, im- 
mediately after sun-set ; and fifth, an hour and a half after night had 
set in. The people are called to prayer by a man mounting on a gal- 
lery, which is always attached to the minarets of the mosques, and he 
cries with a loud voice five times in the day, " God is great. God is 
great. There is no God but God ; and Mohammed is his Apostle. 
Come to prayers ; come to prayers ;" and if it be in the morning, in 
many parts of the Mohammedan world, they add, "Prayer is better 
than sleep ; prayer is better than sleep." 

Our engraving represents a Muezzin in Egypt calling to prayers. 
Not a bell ever rings, but the shrill voices of these energetic servants, 
fifty feet in the air, who sing out their commands in a recitative, is mu- 
sically solemn. At Cairo, very compact compared with Constantino- 
ple, — four hundred lubberly bawling men wake the heaviest sleepers at 
the early dawn. 

In Egypt the Muezzins are very frequently blind ; for men without 
eyes are there preferred, because they cannot look down into the yards, 
to see what the females are doing. In villages throughout Turkey, a 
similar precaution leads to the employment of the blind for the same 
function. In the Capital, however, this is not always the case, as may 
be seen in the engraving. These Muezzins are generally men in middle 
life, are pretty warmly dressed, and hold their hands to their ears, as 
though they were afraid to have their drums cracked with their own 
voices. 

The next duty is that of Almsgiving. Prayer, say they, brings a 
man half way to God : fasting brings a man to the door of his palace ; 
but by alms he enters in. Accordingly alms are strictly enjoined ; and 
there is mention of five kinds of alms, — alms of cattle, alms of money, 




The Muezzin Calling to Prayers, 



105 



Mohammedanism. 107 

alms of grain, alms of fruit, and alms of wares that may be sold ; and 
every man is obliged, according to these laws, to give alms largely. 

Fasting is the third duty that is enjoined. Once a year, during the 
month of Ramadan, all Mussulmen are compelled to fast ; every day, 
from sun-rise to sunset, they never eat or drink, or indulge any appetite ; 
but from sun-set to sun-rise they may eat, drink, and indulge as they 
please. 

The fourth duty is a pilgrimage. Every year pilgrims from the 
entire Mohammedan world turn their faces toward the great temple at 
Mecca. From the shores of the Atlantic at Morocco, a caravan starts 
and passes all along Africa, receiving accessions of pilgrims as it goes. 
Another starts from the north, travelling through Syria. Another comes 
from the east, and another from the south of Arabia. As they go they 
use the opportunity to carry the merchandize of their country, and 
make it a time of gain as well as of devotion. But all of these cara- 
vans meet in the sacred territory of Hejaz, the province in which 
Mecca stands. From that moment they become truly pilgrims. Their 
garments are then laid aside ; every man clothes himself in the iram, 
consisting of two pieces of cloth, one of which he girds round his loins, 
and the other round his shoulders. They go bare-headed. All march 
toward the sacred city. We may suppose them approaching the Kaaba 
on a bright moonlight night. The first object they see is four magnifi- 
cent minarets — this is the token that they have before their eyes the 
spot where they believed Adam worshipped God under curtains of light ; 
the spot where Seth built ; where Abraham and Ishmael also built the 
temple of the restored world ; the spot where are the foot-marks of 
Abraham ; the tomb of Ishmael ; the spot, too, where Mohammed was 
reared up ; and where he himself performed a pilgrimage shortly before 
his end. We may suppose that all this moves every feeling of which 
man is capable ; and that his very soul heaves as he enters the house, 
an entrance into which he believes to constitute a great part of his sal- 
vation. Proceeding, they come in sight of one hundred and fifty-two 
domes, and presently, in the moonlight they behold the glow of count- 
less lamps. Coming nearer, they find these lamps suspended in beautiful 
Gothic arches, which are painted red, yellow, and blue. Every arch is 
supported by three columns of red porphyry, white marble, and granite. 
The Kaaba stands before them. They enter by the arches ; and then 
spreads out an immense court ; and that court is thronged with pilgrims 
of many nations, all wearing the iram, and all prostrate with bare 
heads, offering up their prayers. Just before them, stands the sacred 
well Zem-zem, of which Ishmael drank. Here is an inclosure made 



108 Introduction. 

by low pillars, connected by bars of silver, suspended from which two 
hundred and twenty-four lamps brilliantly mark the circle of the inner 
court. Just within it is the stone on which Abraham stood to build 
the Kaaba. Then there is the Kaaba itself hung with dark damask. 
Before it they pray and bow. They go round it seven times, and each 
time kiss the sacred stone. Then they proceed to Mount Szafa, and re- 
peat prayers, and walk seven times the " Holy Walk," chanting prayers 
all the time. On one day all the pilgrims ascend the Mount Arafat ; 
they always number seventy thousand, for if fewer, angels would be 
sent to make up the number. When the seventy thousand are assembled 
on Mount Arafat, the Kadi of Mecca preaches. At every interval in 
his sermon, the multitude cries out, " Here are we at thy command, oh 
God !" After the sermon is over, they all go to the Vale of Mina. 
In that valley, say they, Abraham came to offer up his son Isaac for a 
sacrifice. The Devil came to tempt Isaac to refuse, and Abraham took 
stones and drove him away. This fable is frequently recognized in the 
Koran, where Satan is called the "Devil driven away with stones." 
Each pilgrim takes seven little stones, and throws them at three partic- 
ular spots, so that with seventy thousand pilgrims, throwing twenty- 
one stones each, we should have nearly one million and a half of stones 
thrown away in that valley every year. This ceremony ends the pil- 
grimage, with the exception of some formalities. 

We now come to consider, briefly, the History of Mohamme- 
danism. 

No sooner was the Prophet dead than a strong commotion broke 
forth among his followers. " He is not dead," cried many ; " the Apos- 
tle of God is not dead ; he is only gone for a season, and will come 
again as Jesus came." Omar, drawing his sword, vowed death to any 
one who dared to touch the corpse with a view to burial. Abubekir, 
however, arriving, cried, " Do you worship Mohammed, or the God of 
Mohammed ? The God of Mohammed is immortal ; but Mohammed is 
assuredly dead." "Mohammed," he continued, quoting the Koran, 
" Shall die as the other prophets have died." Then followed a dispute, 
coming nearly to blows, as to where he should be buried. This the 
same wise adviser settled by ordering his sepulchre just on the spot of 
his death. The statement that the Mohammedans believe that his 
coffin is suspended in the air, is a mere fable. 

After much debate the choice of a successor, or Kalif, to the Prc- 
phe-t, fell upon Abubekir. This decision much disappointed Ali, who 
as the " First of true believers," and also as the Prophet's son-in-law, 
hoped to be the Kalif. Abubekir had, for his empire, Arabia united 



Mahommedanism. 109 

into one state ; a condition in which it had never been before, and in 
which the old spirit of tribes or of clanship, would not long have per- 
mitted it to continue, had he not found other employment for the pug- 
nacious spirit of its sons. Shortly after his accession, the whole penin- 
sula heard the following proclamation : 

"In the name of the most Merciful God. 

" Abdullah, Athic Ebn Abu Kohafa, [these were his other names,] 
to the rest of the true believers ; health and happiness, and the mercy 
and blessing of God be upon you. I praise the most high God, and I 
pray for his prophet Mohammed. This is to acquaint you that I intend 
to send the true believers into Syria, to take it out of the hands of the 
infidels. And I would have you know that the fighting for religion is 
an act of obedience to God." 

These words seemed prophetic. The tribes flocked around the 
holy standard, and departed under the full assurance of booty or para- 
dise. The Christian armies of the Greek Emperor seemed smitten with 
the feebleness under which God's ancient people ever fought when they 
had turned to idols. Brave hosts fled, and strong cities fell. Incom- 
petence, desertion, and treachery joined to prostrate the cross. Self- 
denial, unanimity, and heroism bore the crescent onward. Though 
Abubekir reigned but two years, at the hour of his death his generals 
were disputing in Damascus, the capital of Syria, whether its inhabitants 
should be all put to the sword, or only held as tributaries. For in 
every war three alternatives were offered to " the infidels." " The 
Koran, tribute, or the sword." He who acknowledged Mohammed 
was at once " a true believer ;" he who submitted to pay tribute was 
allowed to live, though an infidel ; he who refused both was killed. 

Abubekir had named Omar as his successor. Early in his reign 
Persia was invaded. The heathen armies of that ancient empire shared 
the fate of those of Greece. The queen then reigning was deposed by 
her nobles for her ill success ; but the king, raised in her stead, fared 
even worse ; and soon that proud monarchy was precipitated down the 
cataract of Saracen rage. 

In the mean time the conquest of Syria was vigorously pushed. 
Omar, in the third year of his reign, was rejoiced with news that " The 
city of the prophets," which the Saracens had much coveted, the holy 
Jerusalem, was now at his mercy, and that for the " true believers" to 
be put in possession, he had only to come ; for, strangely enough, the 
Christians chose to render up their sacred place only to the Kalif in 
person. Before this no less than four hundred thousand Greeks had 
been defeated in an obstinate battle on the Yermuk, a river running into 



110 Introduction. 

the lake of Tiberias ; and many other signal victories had been won 
both in fort and field. Omar, in the simplest garb, and with the sim- 
plest retinue, journeyed to his conquering host ; and, side by side with 
the Christian patriarch, entered the holy city. Bellaul, whom Mohammed 
had employed to call the people to prayer, had not raised his voice in 
public since the death of his master. But that high day the hearts of 
the Christians sank, and the eyes of the Mussulmans wept, the one at 
the woe of their fail, and the other at the memory of their prophet, 
when the potent voice of the elect crier made the holy city resound 
with the Muezzin of Islam. 

Syria their own, the Saracens despatched into Egypt Kaled, a 
general whose victories, even in Mohammed's lifetime, had won him 
the name of " The sword of God." Alexandria, and the land of which 
it was the head, were speedily added to his conquests. In the tenth 
year of his reign, Omar, great with the glory of conquest, and greater 
with the glory of simplicity, was praying in the mosque, when a Per- 
sian, enraged at having daily to pay two pieces of silver for being an 
infidel, stabbed him thrice, and mortally. 

Othman, his successor, quickly displeased his generals. Discontent 
followed discontent. After a few years seditious crowds thronged 
around Medina ; and finally, in the twelfth year of his reign, he was 
besieged in his own house, and after a long defence murdered with the 
Koran on his knee. 

Ali, the Prophet's son-in-law, now gained the throne, but the 
friends of Othman disputed his title. Mauwiyah, the lieutenant of Syria, 
became his rival ; and with him Ayesha, the Prophet's widow, took 
part. In the wars which followed, Ali was brave, generous, and vic- 
torious. " The mother of the faithful" was taken in the field. But 
the " first of the true believers" fell under the stroke of an assassin, in 
the same sacred place where Omar was killed. 

His son and successor, Hassan, was defeated by Mauwiyah, and 
abdicated in his favor. The new Kalif became the founder of the dynasty 
of the Ommiades. He extended the reign of Islam to the Atlantic, 
having subjugated all North Africa. In the reign of his sun Yezzid, 
another son of Ali, called Hossein, appeared in arms, and being sur- 
rounded with seventy of his family, he saw them all destroyed, and 
finally sank himself under countless wounds. This fearful tragedy in 
the family of the Prophet fills the Mussulmauns even to this day with 
uncontrollable emotion. In the beginning of the eighth century, the 
troops of the Kalif Walid entered Spain, and subdued that country. In 
about thirty years they had penetrated to the heart of France, where 



Mohammedanism. Ill 

they were met on the Loire by Charles Martel, and, after an obstinate 
battle, utterly routed. Had they gained that day, England would most 
probably have felt the scimitar. When the dynasty of the Ommiades 
had reigned about eighty years, the family of Abbas raised a sedition, 
which became strong enough to drive the Kalif Merwan into Egypt, 
where he was defeated and slain. Thus the first dynasty of Kalifs be- 
came extinct after having reigned eighty-nine years. 

The dynasty of the Abassides had only reached its second prince, 
when the city of Bagdad was built, and the Kalifat removed thither. 
Under the Abassides all learning flourished, and the original simplicity 
of the court yielded to princely grandeur. Political interests., however, 
were less flourishing. The empire soon gave signs of dismemberment. 
In Spain a branch of the Ommiades established an independent sway ; 
as did also the Taherites in Khorassan. Through a succession of years, 
the real strength of the empire was in the hands of the last-named 




Capture of Jerusalem by the Crusaders. 

princes, and of the various dynasties of the Soffraides, Samanides, and 
Buyides. In Egypt, also, descendants of Fatima, the prophet's daugh- 
ter, established a separate Kalifat. Still magnificent at court, and hon- 
oured in form, the Kalifat rapidly waned. In its decadence a new 
dynasty arising in Guznee, carried the crescent into Hindustan, and 
gradually brought the rich provinces of that region under the rule of 
Islam. 

A tribe of Turks, called from their founder, Seljukians, overran Syria, 
and by their barbarities, at Jerusalem, provoked the nations of Europe 
to attempt the rescue of the Holy Land. For nearly three centuries 
the flower of Christendom thronged to Palestine. Prodigies of valour 



112 Introduction. 

were displayed ; battles and cities won, Jerusalem itself delivered, and 
a Christian king crowned in the city where Jesus redeemed man. For 
about eighty years this kingdom maintained its existence, but by de- 
grees the Saracens regained their power, and after desperate struggles 
the Christians were unmercifully destroyed. 

Though the struggle never materially affected the centre of the 
Mohammedan empire during its continuance, the Kalifat went on to 
decline. When the house of Abbas had reigned about five hundred 
years, the thirty-eighth Kalif, Mustassem, was on the throne. He 
reigned in awful seclusion and magnificence. But a descendant of the 
famous Jengis Khan entered the domains of Islam, resolved to destroy 
all who would oppose him. Bagdad was besieged, and finally capitu- 
lated. Hulaku, the victor, at a feast given by the Kalif, demanded a 
worthy present. The costliest jewels and garments were produced. 
These, he said, were his already by virtue of the surrender ; he wanted 
some secret treasure. The Kalif ordered a tank to be uncovered, which 
was filled with ingots of solid gold. The Kalif was placed in confine- 
ment, and kept without food. After some days he was presented with 
a service, in which, for food, he had only jewels. Hulaku, saying he 
did not wish to spill the Kalif's blood, ordered him to be wrapped in 
coarse camlet, and rolled about upon the ground till he expired. Thus 
perished the last of the Kalifs, six hundred and fifty-six years after the 
Hejirah. The monster Hulaku then put to the sword eight hundred 
thousand of the inhabitants of Bagdad, or, as some authorities say, 
double that number. 

The Crusades had not long passed, before the territories of the 
Seljukians were overrun by the Osmanlis, another Turkish tribe. The 
new conquerors had various fortunes, their severest reverses having been 
experienced at the hands of the resistless Timur or Tamerlane. They 
eventually crossed into Europe, made Adrianople their capital, and in 
several engagements defeated the confederated christian armies of 
eastern Europe. At length just in the middle of the fifteenth century, 
Constantinople fell, and thus furnished, for their European territories, 
the proud capital of the Csesars. 

At this period, Islam was powerful from the Ganges to the 
Atlantic. And in Europe, held, besides its new acquisitions, rich pro- 
vinces of Spain. But it had reached its zenith. The close of the fif- 
teenth century witnessed its expulsion from Spain. Then came the 
career of discovery, by which the Christians were brought into relation 
with its resplendent empire in the East. All events since then have 
been adverse. No hero of Islam has arisen, no conquest of Islam been 



Mohammedanism. 



113 



won, On all hands Christianity has gained upon the crescent. The 
whole of the Mogul dominion has passed into Christian hands. In the 
Levant, Islam has quailed before the disciples of the Greek Church ; 
and has held its crown only by Christian suffrage. In Persia it lies at 
the mercy of the Russian power. In Algeria again, the disciples of the 
Roman Church have supplanted it in wide dominions. Thus before all 
the three chief forms of Christianity has Islam fallen ; before Protest- 




Abd-el-Kadir. 

antism in India ; before Catholicism in Africa ; and before the Greek 
Church in Europe. In every part of the world, a want of vigor marks 
the once impetuous Islam ; and now, for many years the only hero it 
has produced, appears to be the wild and wondrous Abd-el-Kadir. 

This extraordinary man, who was about two years ago released 
by Napoleon of France from the castle of Pau, where he had many 



114 Introduction. 

years been a prisoner of war, was very early called into the field, and 
displayed extraordinary talent and courage in opposing the enemies of 
his country. In stature he is small, but well and elegantly built. His 
shoulders are somewhat stooping, and he has the defect common to 
Arabs of small stature, of carrying his head too far forward, from the 
necessity of resisting the action of the bournous, whose heavy cape has 
a tendency to throw them back. As shown in our engraving, he wears 
a profusion of beard. He left Pau for Turkey, grateful for his release ; 
and being a fatalist, he bows his head in entire servility to the decrees 
and institutions of Mohammed. 

Mohammedanism sweeps away idols, and abridges superstition ; 
but it leaves man without any gospel of redemption, without any atone- 
ment before God, and without any clear account of the way whereby 
the sinful obtain grace. It also dooms private life to the miseries of 
polygamy, and leaves woman in a position of contempt. Nations it 
curses with a code of blood, which wields the conscience by the sword. 
In the character of its author we have a forcible contrast with the stain- 
less purity of our blessed Redeemer. Turning from the Koran to the 
Gospel, a deep awe falls upon us, to view that unearthly holiness; a 
holiness as far above the human heart to conceive, as are the starry 
worlds above the human hand to build. Mohammedanism is superior 
to Paganism, borrowing so much from the Holy Scriptures, that it is 
rather a Christian heresy of the most fatal kind, than an original sys- 
tem. Heathenism, in its dark night, exhibits a few rays of truth, glim- 
mering like stars; Mohammedanism, like its own emblem, the moon, 
outshines the stars of heathenism ; but leaves man still in night. 

Every reader will thank us for introducing into this portion of our 
volume the touching and eloquent language of Bishop Sherlock: — 
" Make the appeal to Natural Religion, or, which is the same thing, to 
the Reason of man. Set before her Mohammed and his disciples, ar- 
rayed in armor and in blood, rioting in triumph over the spoils of thou- 
sands, who fell by his victorious sword. Show her the cities which he 
set in flames, the countries which he ravaged and destroyed, and the 
miserable distress of all the inhabitants of the earth. When she has 
viewed him in this scene, carry her into his retirements ; show her the 
prophet's chamber, his wives and concubines ; let her see his adulteries, 
and hear him allege Revelation, and his divine commission, to justify 
his lust and oppression. When she is tired of this scene, then show the 
blessed Jesus, humble and meek ; doing good to all the sons of men, 
patiently instructing both the ignorant and perverse. Let her see him 
in his most retired privacies ; let her follow him to the Mount, and hear 



Mohammedanism. 115 

his devotions and supplications to his God. Carry her to his table to 
view his poor fare, and hear his heavenly discourse. Let her see him 
injured, but not provoked. Let her attend him to the tribunal, and 
consider the patience with which he endured the scoffs and reproaches 
of his enemies, lead her to the Cross, and let her view him in the ago- 
nies of death, and hear his last prayer for his persecutors ; " Father, 
forgive them, for they know not what they do." When natural reli- 
gion hath viewed both, ask her, Which is the Prophet of God ? But 
her answer we have already heard, when she saw part of this scene 
through the eyes of the Centurion, who attended at the cross ; by him 
she spoke, and said, — ' Truly, this was the Son of God V " 

It seems impossible, as Mr. Douglas has admirably remarked, " To 
study Mohammedanism without perceiving that its author was ignorant 
of the several books of which his system professed to be a supplement ; 
and that he had no other pretensions to inspiration, for arguments they 
cannot be called, than the beauty of his style, and the sharpness of his 
sword." 

" Hence Christianity is without a rival, and the often reiterated infi- 
del objections, from the number of conflicting religions in the world, 
comes to nothing. It is not here as among the shields of Numa, where 
that which was said to be derived from heaven was undistinguishable 
from those which were fabricated upon earth. Christianity alone is 
founded upon argument, it is the only rest for the mind, that which 
alone can dispel its darkness, quiet its fears, and satisfy its longings ; 
nor is there any choice between it, and the most absolute skepticism. 
All other creeds but the Koran, rest merely upon their antiquity ; and 
the Koran upon the purity of its Arabic, and the victories of its 
champions." 

Dr. Joseph White thus concludes one of his discourses on Moham- 
medanism : — " What raises Christ and his religion far above all the fic- 
tions of Mohammed, is that awful alternative of hopes and fears — that 
looking-for of judgment, which our Christian faith sets before us. At 
that day, when time, the great arbiter of truth and falsehood, shall 
bring to pass the accomplishment of the ages, and the Son of God shall 
make his enemies his footstool — then shall the deluded followers of the 
great Impostor, disappointed of the expected intercession of their 
prophet, stand trembling and dismayed at the approach of the glorified 
Messiah. Then shall they say, ' Yonder cometh in the clouds that 
Jesus whose religion we labored to destroy — whose temples we pro- 
faned — whose servants and followers we cruelly oppressed ! Behold, 
he cometh, but no longer the humble Son of Mary — no longer a mere 



116 Introduction. 

mortal prophet, the equal of Abraham and of Moses, as that deceiver 
taught us, but the everlasting Son of the everlasting Father — the Judge 
of mankind — the Sovereign of angels — the Lord of all things, both in 
earth and in heaven." 



In the preparation of this article, its author has consulted Sale's 
Translation of the Koran ; Price's History of Mohammedanism ; Ockley's 
History of the Saracens; also Gargnier's, Savory's and Bush's Lives of 
Mohammed ; Prideaux's and Burckhart's Travels; and Bishop Sherlock's 
Sermons, 



RELIGIOUS DENOMINATIONS, ETC, 




First Baptist Church, Providence, R. I. Founded by Roger Williams. 



THE BAPTISTS. 



ASSOCIATED BAPTISTS. 




more 
their 



HIS body is known to be highly respectable, alike in its 

numbers, its energy, and its usefulness. In preparing a 

statement of its principles, history, and statistics, there 

is no difficulty ; for they not only publish books and 

statements in every possible form, but are not a little 

zealous in courting investigation into their principles. 

It is known that this large body is divided into various sections, 

or less differing from each other ; as however, they are one in 

views of baptism itself, we shall in our first article give some- 

117 



118 Baptists. 

what of an extended view of the ordinance which distinguishes them 
from other denominations, so that in following articles we may have 
only to show the differences of Baptists from each other. 

The Baptists profess to be governed in all their departures from 
common usage by clear and strong principles ; and would probably all 
unite with the late learned converted Jew, the Rev. J. S. Christian 
Frederick Frey, who, in his " Essays on Christian Baptism," lays 
down the following clear and fundamendal principles on this point : — 
" 1. The nature of a positive law differs essentially from that of a moral 
/aw. — 2. The obligation to obey a positive law arises solely from the 
authority of the lawgiver. — 3. The law of the institution is the only 
rule of obedience. — 4. The law of a positive institution must be so plain 
and explicit, as to stand in no need of any other assistance to understand 
it but the mere letter of the law, like the words of a father to his 
family. — 5. None but the lawgiver himself has a right to alter a positive 
institution. — Nothing, must be added to, or taken from, a positive insti- 
tution. — As these principles," he adds, " are recognised by the most 
eminent Protestant authors as legitimate, and used by them as the most 
successful weapons in exploding the superstitions of Popery, they will 
be revered by their successors. That infants are not proper subjects of 
baptism, will thus appear evident from the following considerations : 
Every positive institution, or religious observance, not sanctioned by 
divine precept, or Scripture example, is unlawful and displeasing to 
God : sacred Scripture affords neither precept nor example for infant 
baptism ; therefore, infant baptism is unlawful and displeasing to God." 

Another of their writers has unfolded the principles of moral and 
positive law in the following manner : 

" The will, or law of God is expressed in both moral and positive 
precepts and prohibitions. 

" Moral law is the eternal and unchangeable rule of right. It is in- 
trinsically i holy, just, and good,' and is adapted to all the relations 
of moral beings. When applied to man as related to God, its grand 
precept is, ' Thou shalt love the Lord thy God with all thy heart, and 
w T ith all thy soul, with all thy mind, and with all thy strength.' Ap- 
plied to man as related to his fellow-men it says, " Thou shalt love thy 
neighbor as thyself.' Upon these two constitutional requirements 
* hang all the law and ' the prophets.' Moral law commends itself to 
every man's conscience in the sight of God. ' Why,' says the Sa- 
viour to the Jews, * even of your own selves, judge ye not what is 
right?'' Children are under moral obligation to obey their parents, 
because "it is right.' By this law we are to c prove all things, and 



Associated Baptists. 119 

hold fast that which is good.'' When the Jewish Sanhedrim interposed 
between the authority of God and Peter and John, forbidding them to 
preach in the name of Jesus, they put themselves upon moral ground, 
and appealed to their moral sense, saying, ' Whether it be right in the 
sight of God, to hearken unto you more than unto God, judge ye. 9 

" We are under moral obligation to present unto God our bodies, ' a 
living sacrifice, holy, acceptable unto God,' for it is our ' reasonable 
service. 9 And ' whatsoever things are true, honest, just, pure, lovely, 
or of good report, they commend themselves to our moral sense as right. 

" Moral law binds the heathen to worship the Creator rather than 
the creature. Because ' That which may be known of God is manifest 
in them ; for God hath showed it to them.' So that if, not having the 
written law, f they do by nature the things c contained in the law, they, 
having not the law, are a law unto themselves, who show the work of 
the law written in their hearts, their consciences also bearing witness, and 
their thoughts the meanwhile accusing, or else excusing one another.' 

" The obligation to glorify God, therefore, rests upon all created in- 
telligence because it is right in itself. 

"Positive Law is the requirement or prohibition of an act, which, 
in itself is neither right nor wrong, and the obligation to obey it arises 
solely from the authority of the Legislature. 

" Butler, in his Analogy, says, ( Moral precepts are precepts, the 
reason of which we see ; positive precepts, are precepts the reason of 
which we do not see. Moral duties arise out of the nature of the case 
itself, prior to external command ; — but positive duties do not arise out 
the nature of the case, but from external command, nor would they be 
duties at all were it not for such command.' This distinction seems 
self-evidently clear. 

" Moral Law is enacted because it is right. But Positive Law is 
right because it is enacted. 

" Moral Law is unchangeable and irrepealable ; but purely Positive 
Law may at any time be amended or entirely abrogated at the pleasure 
of God. 

" While we are not always under positive obligation to obey moral 
precepts, we are always under moral obligation to obey positive pre- 
cepts ; because in the circumstances under which they are given they 
express the will of God, which is always and invariably right." 

The same writer thus applies the great principles of Positive Law 
to Baptism : 

" When Christ had finished his personal work on the earth, and was 
about to sit on his throne as * King of kings,' to reign till all ene- 



120 Baptists. 

mies shall be put under his feet ; he said to his disciples, c All 
power,' that is, all authority 'is given unto me in Heaven and in 
Earth. Go ye therefore and disciple all nations ' — teach them my 
sovereignty — its justice and benevolence, and show them the criminality 
of their rebellion and the way of reconciliation. Go and tell them that 
' he that believeth ' — that will submit to my authority confidingly, 
and will henceforth be my willing servant, and w r ill prove the reality 
of his professed subjection by wearing the badge of my kingdom — tell 
him to put it on by the act of Baptism, and 'he shall be saved.' 
And from that hour till the last trumpet sounds the positive law of 
Baptism is the visible symbol and criterion of Faith, and before its 
tribunal a rebellious world is summoned for trial. It is the declaration 
or oath of allegiance to Christ as King ; and is as veritable a test of 
character before the world, as was the prohibition in the garden of 
Eden." 

The following reasons have been given by the Baptists w T hy they 
baptize only professing Christians : 

1. Because our Lord Jesus Christ, when he was about to ascend 
to heaven commanded it. Matt, xxviii. 19 — 20 ; Mark xvi. 15. As 
the command is so plain, positive, and solemn, they feel bound to reve- 
rence his authority and will. 

2. Because the Saviour condescended to set his people an example, 
and requires them to follow in his steps. Matt. iii. 13 — 19. Mark i. 
9—11. Luke iii. 21—22. 1 Pet. ii. 21. He came from Galilee to 
Jordan, three days' journey, to John to be baptized of him, and he was 
baptized of John in Jordan. 

3. Because baptism is acknowledged to be from heaven, or a di- 
vine institution. John was sent by God himself to baptize in w T ater. 
John i. 33. This the Jews knew, though when Jesus put the question 
to them they pleaded ignorance, because they were ashamed or afraid 
to confess it. Matt. xxi. 24—27. Mark xi. 29—33. 

4. Because baptism is a part of the counsel of God which they dare 
not reject, oppose, or disregard. Luke vii. 29 — 30. If God by his 
servants commands us to do it, shall we not obey ? If the Pharisees and 
lawyers are found guilty for rejecting it, how can Christians be excused 
if they imitate their conduct ? 

5. Because baptism was administered by the Apostles of our Lord 
in his presence, by his command, and under his sanction. John iii. 22. 
iv. 2. If the Apostles baptized because Jesus commanded, so should 
we ; and if he sanctioned them, no doubt but he will sanction us. 

6. Because primitive christians considered it a privilege to be bap- 



Associated Baptists. 121 

tizecl in the name of Jesus, and it has undergone no change since that 
time. Acts viii. 36—39. x. 46—48. xviii, 8. How anxious the Eu- 
nuch appeared to be baptized, and Peter demanded a reason why the 
Centurion, and his friends who believed, should not enjoy the same 
privilege. 

7. Because baptism is the answer of a good conscience toward 
God. 1 Pet. iii.21. When a man believes in the Lord Jesus Christ, he 
begins to search the Scriptures with prayer and anxious desire to know 
the will of God ; whatever he discovers to be plainly revealed he re- 
ceives, and whatever is positively commanded an honest conscience re- 
quires him to perform : seeing baptism to be a plain and positive insti- 
tution of the Lord Jesus Christ, he cannot answer the demands of his 
conscience but by attending to it. He must be baptized or sin against 
his conscience and against God : but in baptism the requirement of con- 
science is answered, and his mind is set at rest. 

8. Because baptism is an instructive ordinance, setting forth the 
doctrine of salvation by the vicarious sufferings, death, and resurrection 
of our Lord Jesus Christ. Luke xii. 50. Rom. vi. 3 — 5 Col. ii. 12. 
Jesus was baptized in sufferings, sorrows, and death : he arose from the 
grave, and so effected our deliverance from the law, sin, and death. 
Paul tells us that we were circumcised in him as our Representative, 
but we are buried with him by baptism, as our living head. We are 
planted together in the likeness of his death, and we shall be also in 
the likeness of his resurrection. It teaches us also what is requisite to 
church membership under the gospel, as Repentance, Acts ii. 3$: 
Faith, Acts viii. 36 — 37 : Confession, Rom. x. 9 — 10. Those only 
ought to be church-members who are in the way of salvation, but those 
only can be said to be in the way who repent of sin, believe in Jesus-, 
and confess his name. Mark viii. 38. 

9. Because God still honors the baptism of believers by immersion, 
to the conversion of sinners and the edification of saints : we seldom 
find the ordinance administered without this being the case, and would 
God thus sanction what is contrary to his word or opposed to his will? 

10. Because they desire to glorify God in obeying his commands^ 
they believe all his commands flow from wisdom, love, and grace ; and- 
therefore desire to walk in them to his glory, and their own profit : and 
we find that in keeping his commandments there is a great reward. 
Ps. xix. 11. 

11. Because baptism by immersion is now generally considered to 
be a cross ; and they would not avoid any cross which is laid in their 



122 Baptists. 

way by their divine Master : but would take it up and cheerfully carry 
it after him, singing — 

" Through floods and flames, if Jesus lead, 
I'll follow where he goes : 
Hinder me not, shall be my cry, 
Though earth and hell oppose." 

12. Because they would not live in any allowed sin, which they 
must do if they did not baptize ; for 

1. They view baptism as a good and holy ordinance of Jesus Christ, 
and are told that he that knoweth to do good, and doeth it not, to 
him it is sin. James iv. 17. 

2. They view it as a part of the divine Master's preceptive will, 
and they consider that they are bound to obey him ; and he that know- 
eth his Master's will and doeth it not shall be beaten with many stripes, 
Luke xii. 47. 

3. They view it as an acknowledgment of Christ's kingly office 
and authority; therefore, neglecting to attend to it would be sin, 
Rom. xiv. 22—23. 

The Baptists contend that the Examples of Scripture Baptism 
are all in favor of their views and practice, and are decidedly opposed 
to Infant Baptism. One of their eminent writers thus discusses this 
topic : — 

" 1. ' John baptized with the baptism of repentance, saying unto 
the people, that they should believe on him which should come after 
him, that is, on Christ Jesus,' Acts xix. 4. All baptized by John in 
the river Jordan, confessed their sins, Mark i. 5. John's baptism of 
repentance, confession of sins, and faith in the coming Messiah, could 
not be the baptism of infants. 

"2. Our Lord was baptized, not in infancy, but when he ' began 
to be about thirty years of age,' Luke iii. 23. 

" 3. ' Jesus made and baptized more disciples than John, (Though 
Jesus himself baptized not but his disciples,') John iv. 1. 2. Those 
baptized were disciples, and these could not be infants. 

" 4. On the day of Pentecost, when those who ( were pricked in 
their hearts ' inquired c What shall we do ? Peter said unto them, 
Repent and be baptized every one of you.' And ' they that gladly re- 
ceived his word were baptized,' Acts ii. 37 — 41. * On this occasion 
c about three thousand ' were baptized ; but not one of these was an 
infant. 

5. ' Philip went down to the city of Samaria, and preached Christ 



a 



Associated Baptists. 123 

unto them/ And ' when they believed Philip, they were baptized — 
both men and women,'' Acts viii. 5 — 12. Had Philip baptized infants 
would they not have been mentioned as well as men and women ! 

" 6. Philip preached Jesus to the Eunuch, who desired to be bap- 
tized, and after his baptism went on his way rejoicing. Acts viii. 
36—39. 

" 7. Paul repented, prayed, addressed Jesus as Lord, desired to 
know, that he might do his Lord's will, and received his sight, before 
he was baptized, Acts ix. 11 — 18. 

" 8. At Cesarea i the Holy Ghost fell on all them which heard the 
word. Then answered Peter, Can any man forbid water that these 
should not be baptized, which have received the Holy Ghost as well 
as we ? And he commanded them to be baptized in the name of the 
Lord,' Acts x. 44 — 48. These were not infants but believers. 

"9. Lydia's heart was opened, and she attended to the things 
which were spoken of Paul, and 'she was baptized and her household,' 
Acts xvi. 14, 15. The baptism of this household is no evidence of in- 
fant baptism. For, 1. There is no evidence that there was an infant 
in this household. 2. There is no evidence that Lydia had any family. 
3. There is no evidence that she was even married. 4. A household 
does not necessarily require or imply an infant — there are multitudes 
of households in which there is not an infant. 5. From John iv. 53, 
and Acts xviii. 8, we learn that there were believing households in the 
days of the apostles. 6. There are believing households in the present 
day. 7. Those who now baptize none but believers sometimes baptize 
whole households. As it cannot be proved that there was an infant in 
Lydia's household, the baptism of her household can be no proof of in- 
fant baptism. 

" 10. Paul and Silas spake unto the jailor ( the word of the Lord, 
and to all that were in his house. And he was baptized, he and all his 
straightway.' And he ' rejoiced, believing in God with all his house,' 
Acts xvi. 31 — 34. The apostles would not ' speak the word of the 
Lord' to infants; nor could infants 'rejoice, believing in God.' This 
baptized household believed in God. There is nothing here in favor of 
infant baptism. 

" 11. ? Crispus believed on the Lord with all his house ; and many 
of the Corinthians hearing, believed, and were baptized,' Acts xviii. 8, 
All the house of Crispus believed. There were no infants here. 

"12. The twelve disciples baptized at Ephesus, believed before 
they were baptized, Acts xix. 2. None of these were infants, 

" 13, Paul baptized Crispus and Gaius and c the household of 



124 Baptists. 

Stephanas,' 1 Cor. i. 14 — 16. c Ye know the house of Stephanas, that 
it is the first-fruits of Achaia, and that they have addicted themselves 
to the ministry of the saints,' 1 Cor. xvi. 15. These first converts in 
Achaia, and ministers to the saints, could not be infants. 

" 14. So many of the Romans as were baptized, were capable of 
knowing that they were baptized into the death of Christ, and of walk- 
ing in newness of life, Rom. vi, 3, 4, Therefore, there were no bap- 
tized infants among them, 

" 15. As many of the Galatians as were baptized, had 'put on 
Christ,' and were by profession e the children of God by faith in Christ 
Jesus,' Gal. iii. 26, 27, There were, therefore, no baptized infants 
among them. 

" 16, In their baptism the Colossians had c risen with Christ 
through faith,' Col. ii. 12. Hence their baptism was that of believers. 

" These, we believe, are all the scripture examples of baptism. Is 
it not with good reason Dr. Wall says, in his History of Infant Baptism, 
' Among all the persons that are recorded as baptized by the apostles, 
there is no express mention of an infant ?' The baptism of believers is 
frequently mentioned in the Scriptures, but the baptism of infants never. 
This would be unaccountable, were it the will of God that infants should 
be baptized. Had the Saviour commissioned the apostles to baptize 
infants, it would have been their duty to baptize all infants. Had they 
baptized all infants, their baptism would have been one of the most 
important acts of the apostles ; in that case would it not be strange 
indeed that Luke, in writing the Acts of the Apostles, never mentions 
the baptism of infants as one of their acts? He plainly tells us they 
baptized men and women, but never tells us they baptized infants. We 
cannot account for the entire omission of infant baptism in the written 
Acts of the Apostles, without admitting its entire omission in their 
living acts." 

The Baptists believe, therefore, with the Chevalier Bunsen, a 
most distinguished pedobaptist of the present day, in his remarkable 
work, " Hippolytus and his Age ;" He says — " The Church adhered 
rigidly to the principle — as constituting the true purport of the baptism 
ordained by Christ — that no one can be a member of the communion of 
saints, but by his own solemn vow made in the presence of the Church. 
It was with this understanding that the candidate for baptism was im- 
mersed in water, and admitted as a brother, upon his confession of the 
Father, the Son, and the Holy Ghost." 

The same extraordinary man says in his edition of a lost work of 
Hippolytus, Bishop of Portus, the New Harbor of Rome, from A. D. 



Associated Baptists. 125 

19S — 236, which has been recently discovered, and which the Chevalier 
has most ably edited and published : — " Pedobaptism, in the more 
modern sense — meaning thereby the baptism of new-born infants, with 
the vicarious promises of parents or sponsors — was utterly unknown in 
the early church ; not only down to the end of the second, but indeed 

to the middle of the third century As in other cases the origin 

was innocent, and I think that we are at this moment better able than 
either the defenders or opponents of infant baptism have hitherto been, 
to explain how it originated. A passage in our Alexandrian Church- 
Book gives the true explanation of the assertion of Origen, himself an 
Alexandrian, that the baptism of children was an apostolical tradition ; 
and it removes the origin of infant baptism from Tertullian and Hippo- 
lytus to the end of our present period — Cyprian being the first father, 
who impelled by a fanatical enthusiasm, and assisted by a bad interpre- 
tation of the Old Testament, established it as a principle." 

The same writer says — " The first result of the protectorate of the 
Christian emperors was, that in their codes they converted church ordi- 
nances (that about baptism, for instance,) into statute laws. Thus 
Justinian, in the beginning of the sixth century, ordered new-born in- 
fants to be baptized, under a penalty for neglecting it ; a law which 
still passes for a Christian principle and is the code of many a Christian 
State. Evangelical and apostolical freedom thus received its death 
blow from the same police crutch which was given it for support. It 
has remained in the same crippled state to this day, in the East." 

The Baptists state, that while they acknowledge the reasonings 
of no uninspired men to be of authority in matters of religion, yet when 
they hear their fellow-Christians who differ from them in practice, bear- 
ing witness to the propriety of their faith and conduct, they cannot but 
regard it as the power of truth acting on the consciences of good men, 
and compelling them to bear witness to it. Hence they remind those 
who differ from them that the distinguished Martin Luther says, " It 
cannot be proved by the sacred Scriptures that infant baptism was in- 
stituted by Christ, or begun by the first Christians after the apostles." 
Bishop Burnett says, " There is no express precept or rule given in 
the New Testament, for the baptism of infants." Thomas Fuller, 
an Episcopal clergyman, says, " We do freely confess, that there is 
neither express precept nor precedent in the New Testament for bap- 
tizing infants." 

Matthew Henry, writing of the baptism of the household of the 
jailor, Acts viii. saj^s, "The voice of rejoicing with that of salvation, 
was heard in the jailor's house — ' He rejoiced, believing in God, with 



126 Baptists. 

all his house ;' there were none in his house that refused to be baptized, 
and so made a jar in the ceremony, but they were unanimous in embrac- 
ing the gospel, which added much to the joy." Calvin is still 
stronger — " Luke commends the pious zeal of the jailor, because he 
dedicated his whole house to the Lord, in which, also, the grace of God 
illustriously appeared, because it suddenly brought the whole family to 
a pious consent." Dr. Guyse, writing of the baptism of the household 
of Stephanus, says, "It therefore seems that the family of Stephanus 
were all adult believers, and so were baptized on their own personal 
profession of faith in Christ," and Macknight, on the same Scripture, 
says, " The family of Stephanus seem all to have been adults when they 
were baptized, for they are said (1 Cor. xvi. 15,) to have devoted 
themselves to the ministry of the saints." The excellent Richard 
Baxter says, " I conclude, that all examples of baptism in Scripture 
do mention only the administration of it to the professors of saving 
faith ; and the precepts give us no other direction. And I provoke Mr. 
Blake, as far as is seemly for me to do, to name one precept or example 
for baptizing any other, and make it good if he can." These are speci- 
mens of hundreds of like concessions. 

Baptism by Immersion. 

Another great peculiarity of the Baptists, at present is, that they 
perform the ordinance by immersion. They contend, indeed, that op- 
position to this immersion is but recent, and appeal to the history of the 
Greek, the Catholic, and the English Episcopal Churches on the sub- 
ject. The former baptize in this way to the present hour ; the Catho- 
lics did so till they thought sprinkling or pouring more convenient and 
easy, and then, contending that they had a right to do so, they changed 
the mode of the ordinance ; and the English Church formerly required 
that the priest should " Warily dip the child in water," and only de- 
parted from this rule when a certificate was given that u The child was 
weakly, and not able to bear it." They urge arguments like the follow- 
ing in favor of their practice : 

The opinion of the Baptists as regards immersion, is supported, as 
they believe, 

1. By the concurrent testimony of the most ancient versions. 
The Syriac and Latin versions of the second century, the Coptic 

of the third, the Ethiopic and Gothic of the fourth, and the Armenian 
of the fifth, all employ words which signify immersion. 

2. By the testimony of the early church, as contained in its rituals, 
its acts of councils, and in. the writings of its distinguished members. 



Associated Baptists. 127 

Its rituals. That of the Nestorians, made probably in the seventh 
century, gives the following directions: — "They bring them (the 
children) to the priest, who, standing on the western side of the bap- 
tistry, turns the face of the child to the east, and dips him in water." 
In the ritual of Severus, Patriarch of Antioch, the following passages 
occur: — "John mixed the waters of baptism, and Christ sanctified 
them, and descended that he might be baptized in them. Altitude and 
profundity imparted glory to him," — " Who hast immersed thy head in 
the waters." The old Abyssinian ritual contains the following words : 
— "And the priest shall take them and immerse them three times." 
The sacramentary of Gregory the Great directs that persons to be bap- 
tized should be immersed. All the ancient Greek rituals require im- 
mersion. In the Manuale ad usum Sarum, published in England in 
the twenty-first year of Henry VIII., is a direction to the priest to 
take the child and dip him in the water, In the Smalcald articles, 
drawn up by Luther, it is said : — " Baptism is nothing else than the 
word of God with immersion in water." 

Its acts of councils. The Apostolic Constitutions, probably 
written in the fourth century, declare that, " Immersion denotes dying 
with Christ, emersion a resurrection with him." So also in section iv. 
of the Fourth Council of Toledo, it is said, " Immersion is like a descent 
to the grave, and emersion from the water as a resurrection." The 
Decretals of Leo speak of a trine immersion as resembling the " Three 
day's burial, and the emersion from the waters as a resurrection," 

Its writers. Tertullian, w T ho died A.D, 220, speaking of the mode 
of baptism in Africa, tells us that a baptized person is "Let down into 
the water, and dipped between the utterance of a few words." " I do 
not see," confesses Professor Stuart, "how any doubt can well remain, 
that in Tertullian's time the practice of the African church, to say the 
least, as to the mode of baptism, must have been that of trine immer- 
sion." Gregory of Nyssa, says : — " Coming into the water * * * 
we hide ourselves in it ;" and Basil speaks of three immersions. Thus, 
then, in Asia Minor, for there these two bishops lived during the fourth 
century, the custom was like that of the Baptists. Chrysostom, on the 
third chapter of John, informs us of the manner in which baptism was 
administered in Constantinople during the same century. His words 
are " We, as in a sepulchre, immersing our heads in water, the old man 
is buried, and sinking down, the whole is concealed at once ; then, as 
we emerge, the new man rises again." Ambrose, archbishop of Milan 
at the same period, says, " Thou saidst, I believe, and thus wast im- 
merged, that is, thou wast buried." Cyril of Jerusalem, and Jerome 



128 Baptists. 

« 

in Bethlehem, likewise gave the same testimony. Thus, then, as late 
as the fourth century, immersion was still customary in Europe, Asia 
Minor, and Africa. The Oriental and Greek churches have always 
practised dipping, as they yet do. Even as late as the year 850, W. 
Strabo speaks of immersion as being general. Nay, more, in the 
twelfth century Rupertus tells us that this was the custom in Germany ; 
while the Episcopalian Wall confesses that, " In the times of Thomas 
Aquinas (thirteenth century) and Bonaventure, immersion was in Italy 
the most common way." Such according to Fuller, was the practice 
of the English church from the beginning, — a statement borne out by 
the language of Tyndale, who, at the eve of the Reformation, speaks 
of it as the general practice ; and by the autobiography of Bishop 
Chappell, who states that he was immersed, as was the custom in the 
parish in which he was born. With respect to Scotland, we find the 
following language in the Edinburgh Encyclopedia, " In this country, 
however, sprinkling Was never used in ordinary cases till after the Re- 
formation." 

Well may Augusti say that this mode is " A thing made out ;" 
and well may the upright and erudite Congregationalist Stuart, whose 
truthfulness contrasts most favourably with the blind zeal of some 
others, say u So indeed all the writers who have thoroughly investiga- 
ted this subject, conclude. I know of no one usage of ancient times, 
which seems to be more clearly or certainly made out. I cannot see 
how it is possible for any candid man who examines the subject to deny 
this." 

3. By the testimony derived from the places in which baptism was 
anciently administered. 

Clement of Rome speaks of a river, fountain, or the sea as suitable 
for the performance of this rite. Tertullian tells us that " It mattered 
not where a person was baptized, whether in the sea, or in standing or 
running water, in fountain, lake, or river." Subsequently, baptistries 
were built for immersion, large enough for ecclesiastical councils to be 
held in them, as indeed was sometimes the case. More recently still 
fonts were erected, that in them the subjects of baptism might be dipped. 
Hundreds of these fonts are yet in existence. The fathers, in speaking 
of the place of baptism, frequently call it, " The bath." All these 
statements point to one result. 

4. By the testimony of the modern Greeks. 

In an important Greek work, published 1757, the following state- 
ment occurs — "And again, the word baptism will not express any 
other thing besides dipping." The most able scholar among the 



Associated Baptists. 129 

modern Greeks, Dr. Cory, who died 1834, in the u Synopsis of Ortho- 
dox Doctrine," published for the use of the schools in Athens, says 
that the baptized person is "Plunged into the water." Indeed the 
members of the Greek church call those of the western churches 
"Sprinkled christians," by way of ridicule. 

5, By the testimony of the most celebrated scholars. 

The Reformers Luther, Beza, and Calvin own that immersion was 
the practice of the primitive church. Luther's own words are — "I 
would have those that are to be baptized, to be altogether dipped into 
the water, as the word doth sound, and the mystery doth signify." 
Milton, Selden, and Johnson all confess the same. Selden says — "In 
England, of late years, I ever thought the parson baptized his own 
fingers rather than the child." The testimony of Bentley and Porson, 
the two most celebrated Greek scholars England ever produced, may 
be cited. The former in his discourse on Free Thinking, defines bap- 
tism "Dipping." The latter affirms that Bapto signifies " Total im- 
mersion," and candidly confesses, " The baptists have the advantage 
of us," Dr. Campbell's language is to the same effect. Dr. Chalmers, 
in his Lectures on Romans, states that " The original meaning of the 
word baptism is immersion." 

The Baptists also refer to the evidence afforded by German critics, 
who do not themselves practice immersion, and who are confessedly the 
masters of the world in matters of philology. Schleusner, Bret- 
schneider, and Wahl, the celebrated New Testament Lexicographers, 
limit baptism as a religious ordinance to immersion ; while Rost and 
Passow, in their admirable classic Greek Lexicons, give information as 
much in our favor. 

Bingham, Augusti, Winer, and Rheinwald, the most celebrated 
authors on Christian Antiquities, affirm that baptism was originally ad- 
ministered by dipping. Augusti expressly states " The word baptism, 
according to etymology and usage, signifies to immerse, sub-merge," 
etc., and that " The choice of the expression betrays an age in which 
the custom of sprinkling had not been introduced." 

Neander, Gieseler, and Guerike, confessedly the most learned 
church historians of the age, all add their testimony to the foregoing. 
Neander says — " There can be no doubt whatever, that in the primi- 
tive times it (baptism) was performed by immersion." Even the Epis- 
copalian historian Waddington has moral courage enough to avow the 
same thing. 

The latest and best commentators are clear upon this point 
Tholuck, on Romans vi. 4, says that " The candidate in the primitive 

9 



130 Baptists. 

church was immersed in water, and raised out of it again," and declares 
from the Professor's chair in Berlin, that "Baptism always means im- 
mersion in the New Testament." Olshausen affirms the same in his 
commentary. Hahn, the celehrated editor of the Hebrew Bible and 
Greek New Testament, asserts that baptism takes place " Through the 
immersion of the whole man." Knapp and a host of other equally 
learned men, state the same. Even the Episcopalian Bloomfield says : 
— "I agree with Koppe and Rosenmuller, that there is reason to regret 
it [immersion] should have been abandoned in most christian churches." 
The Baptists especially delight to present arguments drawn direct 
from divine revelation. 

1. In the Scriptures the word " Immersion" will in every case 
supply the place of the word u Baptism," so as to make good sense; 
but neither the word " Sprinkling," nor " Pouring," will do this. Is 
not this plain evidence, they ask, that the sacred writers use the word 
"Baptism" in the sense of immersion ? 

2. The Greek words which properly mean sprinkling and pouring, 
are never used in Scripture to denote Christian baptism. If baptism 
were either sprinkling or pouring, would not the term which properly 
expresses such act have sometimes been used by the sacred writers when 
speaking of baptism? If the word which "Means to make the thing 
baptized be in the liquid," is the only word used in Scripture for the 
ordinance, can any thing but what " Makes the thing baptized be in the 
liquid," be the scriptural ordinance ? Would the Holy Ghost have in- 
variably used a word which means "To make one thing be in another," 
when speaking of the ordinance, if He had in any case intended by the 
ordinance, either sprinkling or pouring ? 

3. John baptized "In the river of Jordan," Mark i. 5. Jesus 
" Was baptized of John in Jordan," Mark i. 9. Jesus "Went up straight- 
way out of the water," Mat. iii. 16. If John immersed our Lord and 
others, this account is plain and natural ; but it is neither, if he merely 
sprinkled or poured a little water on them, as there could be no need to 
be "in the river" for such a purpose. 

4. Philip and the Eunuch " Came to a certain water ; and they 
went down both into the water ; both Philip and the Eunuch ; and he 
baptized him. And when they were come up out of the water, the 
Spirit of the Lord caught away Philip," Acts viii. 36—39. They 
" Came to," then " Went down into the water," and when "He baptized 
him," they " Came up out of the water." If, according to the gloss of 
some, the words "They went down both into the water," meant they 
went down out of the chariot; would not the words "When they were 



Associated Baptists. 131 

come up" mean when they were come up into the chariot ? Are not 
these words an antithesis ? But, did Philip after the baptism " Come 
up" into the chariot ? Was he not immediately " Caught away" by 
the Spirit of the Lord ? No candid person will deny that the Eunuch 
went into the water ; and no satisfactory reason can be assigned for his 
being in the water if he was not immersed. 

5. (i John was baptizing in Enon — because there was much water 
there," John iii. 23. Is this reason satisfactory if John sprinkled the 
people? Would that have required much water? Would not a water- 
pot have contained sufficient to sprinkle thousands ? If John sprinkled 
there was not, if he immersed, there was a propriety in his selecting for 
baptism a place where there was much water. 

6. Our Lord calls his sufferings unto death a baptism : " I have a 
baptism to be baptized with," Luke xii. 50. The sufferings of Christ 
were literal, but they were not a literal baptism ; nor were they a figu- 
rative baptism: they are figuratively called a baptism. There must, 
therefore, be a resemblance between these sufferings and baptism. If 
baptism is sprinkling, there is not, if it is immersion, there is resem- 
blance. If literal baptism were not immersion, would Jesus have called 
his overwhelming sufferings a baptism ? 

7. Paul says, " I would not that ye should be ignorant, how that 
all our fathers were under the cloud, and all passed through the sea ; 
and were all baptized unto Moses in the cloud and in the sea." 1 Cor. x. 
1 — 2. " By faith they passed through the Red sea, as by dry land." 
Heb. xi. 29. The fathers were in imminent danger from the Egyptians, 
but the Lord fought for them by means of the cloud and the sea. " He 
turned the sea into dry land : they went through the flood on foot : 
there did they rejoice in him." Psa. lxvi. 6. " Thus the Lord saved 
Israel that clay out of the hands of the Egyptians." This was a great 
temporal salvation — a salvation by water — a salvation by faith. This 
salvation is called a baptism — a baptism " In the cloud and in the sea," 
because the cloud and the sea were the means of the salvation — a bap- 
tism " Into Moses," because he was the agent of the salvation ; also, be- 
cause the fathers were thereby more fully initiated into Moses as their 
leader. There was something in this great salvation that resembled 
baptism, therefore the Apostle calls it a baptism. 

8. Paul says, " So many of us as were baptized into Jesus Christ, 
were baptized into his death. Therefore we are buried with him by 
baptism into death," Rom. vi. 3 — 4. Again he says, " Buried with him 
in baptism, wherein also ye are risen with him through the faith of the 
operation of God, who hath raised him from the dead," Col. ii. 12. Thus 



132 Baptists. 

the Apostle speaks of baptism as a death, burial, and resurrection. No 
mode of baptism but immersion supplies a figure of either death, bu- 
rial, or resurrection. Until the exigencies of sprinkling required another 
interpretation, all commentators admitted that the Apostle evidently al- 
luded to the mode of baptism by immersion. Dr. Whitby says, "It 
being so expressly declared here (Rom. vi. 4, and CoL ii. 12) that we 
are buried with Christ in baptism, by being buried under water ; and the 
argument to oblige us to conformity to his death, by dying to sin, being 
taken hence, and this immersion being religiously observed by all chris- 
tians for thirteen centuries, and approved by our church, and the change 
of it into sprinkling, even without any allowance from the Author of 
the institution, or any license from any council of the church, being 
that which the Romanist still urgeth to justify his refusal of the cup to 
the laity, it were to be wished that this custom might be again of 
general use." Annotations, Rom. vi, 4. 

9. Speaking of the ark, "Wherein few, that is eight souls, were 
saved by water," Peter says, " The like figure whereunto baptism doth 
also now save us, (not the putting away the filth of the flesh, but the 
answer of a good conscience toward God) by the resurrection of Jesus 
Christ," 1 Pet. iii. 21. Enclosed in the ark, Noah and his family 
were buried in the deluge ; but being buried in the ark they were pre- 
served alive, when " Every living substance was destroyed which was 
upon the face of the ground." When the waters were dried up, they 
came out of the ark as those who were alive from the dead. Their's 
was a great temporal salvation, and it was a figure of eternal salvation 
by Jesus Christ — there was in it a figure of death, burial, and resurrec- 
tion. " The like figure (says the Apostle) whereunto baptism doth also 
now save us." There is in baptism a like figure of death, burial, and 
resurrection — a figure of salvation by the resurrection of Jesus Christ. 
In immersion there is this figure, but not in any other mode of adminis- 
tering the ordinance. " And this salvation from the deluge in the ark," 
says Baxter, " prefigureth our salvation in the church, from God's wrath 
by baptism, and that through the power of Christ's resurrection, to 
which we begin our conformity, when we are raised to holiness by his 
Spirit, as we rise out of the water in baptism." 

Doctrinal Import, and Importance of Baptism. 

As to the Import of Baptism, the Baptists affirm that Christianity 
consists partly of truths to be believed, partly of precepts to be obeyed, 
and partly of promises to be hoped for ; and this its initiatory ordinance 



Associated Baptists. 133 

is rich in significancy in relation to them all. We are taught to regard 
it : — 1. As the solemn profession of our faith in the Holy Trinity, 
John i. 33 ; Matthew iii. 16, 17 ; xxviii. 19 ; Ephes. ii. 18 ; Titus iii. 
4-7, — particularly — of our adoption by the Father. Gal. iii. 26-29 ; 
iv. 1-7 ; John i. 12, 13 ; 2 Cor. vi. 17, 18 : 1 John iii. 1-3,— of our 
union to the Son. Acts viii. 35-39 ; Rom. vi. 3-14 ; Col. ii. 12, 
13-20 ; iii. 1-11 ; Matt. xx. 22, 23 ; 1 Pet. iii. 18-22 ; 1 Cor. i. 30,— of 
our sanctification by the Spirit. John iii. 5-8 ; vii. 37-39 ; xiv. 
15-17 : 26, 27 ; xvi. 12-15 ; Acts ii. 38, 39 ; Rom. viii. 1-27 ; 2 Cor. 
i. 21, 22 ; Gal. iii. 2, 3 ; iv. 6, 7 ; v. 22-25 ; Ephes. i, 11-14 ; iv. 
30 ; v. 9. — 2. As the public pledge of the renunciation, and remis- 
sion of sins. Mark i. 4, 5 ; Acts ii. 38 ; xxii. 16 ; Rom. vi. 4 
3. As the expression of our hope of a future and glorious resurrec- 
tion. Rom. vi. 5 ; Col. iii. 1-4 ; 1 Cor. xv. 29. — 4. As a visible 
bond of union aniong Christians. 1 Cor. xii. 3-31 ; Ephes. iv. 5. 
Baptism, therefore, is designed to give a sort of epitome of the whole 
system of Christianity. 

Another of their writers, expresses his cordial concurrence with the 
view of Albert Barnes, D. D., in his Note on Mark xvi. 16 : 

" It is worthy of remark that Jesus has made baptism of so much 
importance. He did not say, indeed, that a man could not be saved 
without baptism, but he has strongly implied that where this is 
neglected, knowing it to be a command of the Saviour, it endangers the 
salvation of the soul. Faith and baptism are the beginnings of a 
christian life : the one the beginning of piety in the soul, the other of 
its manifestation before men, or of a profession of religion. And every 
man endangers his eternal interest by being ashamed of Christ before 
men ;" and goes on to say : 

1. Baptism is plainly, solemnly, and repeatedly enjoined by the 
highest of all authority — divine command. Jesus commands an ob- 
servance of the rite in the following solemn words : "All power is 
given unto me in heaven and in earth. Go ye therefore and teach all 
nations, baptizing them in the name of the Father, and of the Son, and 
of the Holy Ghost." Every word of this commission, and all the cir- 
cumstances connected with it, tend to show the importance of baptism 
— the dignity of its Author, the time of its delivery, the allusion to 
universal dominion, the association of baptism with the teaching of all 
nations, and its relation to the Father, Son, and Holy Ghost. — Also, 
on the memorable day of Pentecost, Peter, under the direct influence of 
the Holy Ghost, thus commanded the awakened Jews, " Repent and be 
baptized every one of you in the name of Jesus Christ for the remission 



134 Baptists. 

of sins." Again, when u God also to the Gentiles granted repentance 
unto life," the same inspired apostle " Commanded them to be baptized 
in the name of the Lord." Ananias thus commanded the penitent Saul 
of Tarsus, " Arise and be baptized, and wash away thy sins, calling on 
the name of the Lord." Can what God so plainly, solemnly, and re- 
peatedly enjoins, be of little importance ? 

2. Baptism possesses all the importance an ordinance can derive 
from the plainly expressed sanction of the Father, Son, and Holy Ghost. 
This is evident from the record of the Saviour's baptism. "Jesus came 
from Nazareth of Galilee, and w T as baptized of John in Jordan. And 
straightway coming up out of the water, he saw the heavens opened, 
and the Spirit, like a dove, descending upon him. And there came a 
voice from heaven, saying, Thou art my beloved Son in whom I am 
well pleased," Mark i. 9 — 11. Jesus, by being himself baptized, has 
set the seal of his sanction to the ordinance. The Holy Ghost, by se- 
lecting the time of the Saviour's baptism for his public descent upon the 
Son of God to anoint him as the promised Messiah, has evinced his 
high and special approbation of the ordinance. The God and Father 
of our Lord Jesus Christ chose this time of the Redeemer's baptism as 
the fittest occasion to proclaim Jesus as his beloved Son in whom he is 
well pleased, and of giving to the world the command " Hear ye him." 
What honor is thus put upon this ordinance ! 

3. The importance of baptism is evident from its doctrinal import 
and practical design. It is emblematical of the most important facts 
recorded in the book of God — the sufferings, the death, the burial, and 
the resurrection of the Redeemer, Luke xii. 50. Rom. vi. 3 — 5. It is 
symbolical of the most important change that can possibly be effected 
in the human character — a death unto sin and a new birth unto right- 
eousness, John iii. 5. Rorn. vi. 3 — 8. Baptism is also emblematical 
of the most important privileges enjoyed on earth — " The remission of 
sins," Acts ii. 38 ; the washing away of sins by the blood of Christ, 
Acts xxii. 16 ; conformity to, fellowship with, and interest in the Lord 
Jesus Christ, in the purpose and benefit of his sufferings, death, burial, 
and resurrection, Rom. vi. 3 — 8. Col. ii. 12. It is likewise a solemn 
profession of belief in the gospel, Gal. iii. 27; in the doctrine of the 
Trinity, Matt, xxviii. 27 ; and in the resurrection of the dead, 1 Cor. 
xv. 29. Can an ordinance instituted by infinite wisdom to show forth 
so many facts, doctrines, privileges, and duties, be unimportant? 

4. The Lord's Supper is generally considered important. But does 
not baptism occur in the Scriptures, in the form of both command and 
example, more frequently than the Lord's supper ? Do the Scriptures 



Associated Baptists. 135 

say the Lord's supper is "From heaven V 9 Do they insist on the ob- 
servance of it as essential to " Fulfil all righteousness ?" Do they call 
it " The answer of a good conscience ?" Do they say, Repent and 
receive the Lord's supper "For the remission of sins?" Do they pro- 
mise, He that believeth and receiveth the Lord's supper " Shall be 
saved ?" The Lord's supper is important, but the Scriptures attach 
more importance to baptism. How is it that many who are ever ready 
to advocate the importance of the Lord's supper, are always reluctant to 
admit the importance of baptism? — that many who think it sinful to 
neglect the Lord's supper, think it needless to observe baptism ? Is it 
because we are apt to think that most important which is most conve- 
nient ? — Because we prefer the enjoyments of the Lord's table, to the 
cross and shame of the Lord's baptism ? 

" It is generally agreed among divines," says the learned Venema, 
" That the communion of a believer with Christ, and the effects of his 
obedience by which the guilt, the pollution, and the punishment of sin, 
are taken away, and so the remission of sin, sanctification, and glorifi- 
cation are conferred, are presented to view in baptism ; yet they do not 
sufficiently show the w r ay and manner in which that representation is 
made, and frequently speak with but little consistency. If in baptism, 
the appearance of nothing but washing presented itself to our consider- 
ation, the thing would be easy. For seeing we are delivered from sin 
by the obedience of Christ, that would be readily understood by every 
one as the cause of our purification, and as represented by water, in 
which there is a cleansing virtue ; especially as the Scripture usually 
comprehends it under the emblem of water." 

The Baptists lay considerable stress on the moral influence of Bap- 
tism on the person baptized. The late Rev. I. T. Hinton, in his " His- 
tory of Baptism" says : — 

" The new Testament writings invariably exhibit baptism to us — 

" 1, As a voluntary act on the part of the individual baptized. 
Now, every voluntary act, in proportion to its importance, has efficiency 
in forming the future moral character of the individual. Thus every 
act of obedience has decidedly a beneficial tendency on the future life 
of the christian ; every victory he obtains over evil renders him stronger 
for the conflict ; every instance of self-devotedness is a fresh pledge for 
the future. Apply these principles of spiritual philosophy to baptism 
as a voluntary act on the part of the believer, and is it not adapted to 
produce a beneficial influence over his whole future life ? 

" 2. But baptism is more than an ordinary act of obedience. When 
this duty is discharged as the Scriptures require, it solemnly expresses 



136 Baptists. 

the devotion of the whole future life to Christ. In this point of view, 
when freely and solemnly engaged in, it is calculated to excite a contin- 
uous influence of the highest import, and the most strengthening kind, 
on the whole life of the christian. For this valuable purpose it is fre- 
quently used by the Apostles, but never as binding parents, or any other 
person than the individual baptized. 

"3. The constant remembrance of the great facts of the gospel is 
the main instrumentality by which the christian life is to be sustained. 
The baptism of the believer is adapted indelibly to impress these facts 
upon his mind. This Paul avails himself of, in his exhortations to the 
Romans and Colossians. 

" 4. To the believer baptism is a profession, not only of his union 
to Christ but of his renunciation of, and separation from, sin. It was 
in this sense that Paul was exhorted by Ananias to ( Arise and be bap- 
tized and wash away his sins ;' that is, to manifest, by this decided and 
public act of renuuciation, that he had forever abandoned them. Is not 
this adapted to remind the christian, that to sin is contrary to the re- 
nunciation he has solemnly made ? 

" 5. To the believer baptism is also a sign that his sins are forgiven 
—remitted. Is this not calculated to exercise a holy influence on his 
future life 1 Is it not when the christian feels most of the joy of for- 
giveness that he most dreads and hates sin ? 

" 6. The promises of God are a most important position of the 
spiritual strength of the Christian ; but their moral influence is necessa- 
rily limited by their realization, or appropriation. With baptism, as 
the voluntary act of a true believer, the promise of eternal salvation is 
connected ; but only when baptism is preceded by faith on the part of 
the individual baptized. ( He that believeth and is baptized shall be 
saved.'* Surely that must be an error, which virtually blots from the 
word of God so solemn, important, and encouraging a promise as this ! 
My heart deeply feels for those of God's children who through follow- 
ing on this point 'blind guides/ are deprived of so rich a promise. 

" 7. It is the highest delight of the true believer to keep all the 
commands of his Lord ; and the fact of his having kept them has a most 
potent influence on his spiritual condition. ( In keeping his command- 
ments there is great reward.' Now, who is there that will dare to 
say that Christ has not commanded all believers to be baptized, as an 
indication of their own repentance and faith ? Who will prove a per- 
mission from divine authority, for any penitent and believing soul to 
dispense with this delightful act of obedience ? None has ever been 
shown." 



Associated Baptists. 137 

Perpetuity of Baptism. 

" If," says one of the most recent Baptist writers on the subject, 
" There be any who still doubt the perpetual obligation of the ordinance, 
we would respectfully put to them the following questions : Is there 
in the law of the institution any thing which appears to limit the obli- 
gation to obedience to time, or place, or nation? Is not the language 
of the commission as exempt as language can be, from all such limita- 
tions ? Was this law ever repealed by the same authority which en- 
acted it ? If it were, it can certainly be shown when, and where, and 
how ; and we ask for the evidence. — We ask again, Has it been virtu- 
ally repealed, by being superseded by another ordinance? If so, what 
is its name ? and whence its origin ? and where its authority ? We ask 
once more, Do not the same reasons exist for its continuance, as did 
for its appointment ? Miraculous gifts were a seal to the commission 
— they accredited the apostles as messengers of God ; but now the 
proof of the divine origin of Christianity is complete, and the miracu- 
lous powers have ceased. They have ceased, because the same reason 
for which they were given, does not continue. But the same doctrinal 
and the same practical uses of baptism continue ; and why should the 
ordinance be laid aside ? Why should it be regarded by any disciple 
of the crucified Saviour as antiquated, or obsolete ? ' Therefore, we are 
buried with him by baptism in the likeness of his death, that like as Christ 
was raised up from the dead by the glory of the Father, so we also 
should walk in newness of life," Rom. vi. 4, 5." 

Another of their writers, thus enforces this matter : — 
<f 1. That baptism was divinely instituted as an ordinance of the 
Christian religion and administered by inspired apostles to both Jews 
and Gentiles, is plain from the preceding remarks. 

u 2. There is no intimation that baptism was designed to be re- 
stricted to any nation or limited to any period : there is no restriction 
except in reference to character — c He that believeth.' 

" 3. A divinelaw is obligatory until repealed by divine authority. 
There is no intimation in Scripture that the law of baptism is re- 
pealed. 

" 4. The perpetuity of baptism is implied in the promise ' Lo, I 
am with you always, even to the end of the world.' This promise 
was given in connexion with the commission to baptize, and it sup- 
poses the continuance of baptism 'Even to the end of the world.' 

'•' 5. Baptism is connected with the most important doctrines, 
duties, and privileges of the gospel— with the doctrine of the sacred 



138 Baptists. 

Trinity ; preaching and believing the gospel ; fulfilling all righteous- 
ness ; and the promise of salvation, Matt, xxviii. 19. Mark xvi. 16. 
Matt. iii. 15. — with the death, burial, and resurrection of Christ — the 
believer's dying unto sin, living unto God, and putting on Christ, Rom. 
vi. 3. 4. Gal. iii. 27. — with ' One body, one spirit, one hope, one Lord, 
one faith, one God and Father of all,' Eph. iv. 4-6, — with the < Re- 
mission of sins,' Acts ii. 38, — also, with salvation, and a good con- 
science, 1 Peter iii. 21. To discontinue the ordinance would be to dis- 
solve its connexion with all these doctrines, duties, and privileges. 
Who, without authority from God, can do this with impunity ? 

" 6. Baptism now answers all the purposes which it answered in the 
first stage of Christianity, and these are as needful now as they were 
then. 

" 7. These considerations afford incontestible proof of the perpet- 
uity of baptism, and show that its observance is as obligatory at present 
as it was in the days Of the Apostles. 

" To suppose that the necessity of water baptism is superseded by 
the baptism of the Holy Ghost, is manifestly erroneous. For suppos- 
ing every believer were as truly baptized in the Holy Ghost as Corne- 
lius was, this would not diminish his obligation to be baptized in water. 
Did not the Apostle Peter command Cornelius and his friends to be bap- 
tized in water, and assign their being baptized in the Holy Ghost as a 
reason for their being baptized in water ? * Can any man forbid w T ater, 
that these should not be baptized, which have received the Holy Ghost 
as well as we ?' Is it not strange that what an inspired Apostle urged 
as a reason for the observance of baptism, should be adduced by some 
christians as a reason for their neglect of it?" 

On the Sinfulness of Changing the Ordinance. 

One of their principal English writers, after quoting the late emi- 
nent Dr. Dwight, that " God has absolutely prohibited all men, under 
severe denunciations, and with terrible expressions of his anger, either 
to form religious institutions, or to substitute their own institutions 
for his" and the equally distinguished Bishop Hall, that " It is a dan- 
gerous thing in the service of God, to decline from his own institutions. 
We have to do w T ith a power that is wise to prescribe his own worship,, 
just to require what he hath prescribed, and powerful to revenge that 
which he hath not required," goes on to argue, — 

" I. The Scriptures have instituted the immersion of believers, 
without the least intimation that sprinkling should ever be substituted 



Associated Baptists. 139 

for immersion or infants for believers. Divine sanction cannot there- 
fore be produced for such a change. 

" 2. Man has no right to change a divine institution. As much 
authority is required to change an institution as to establish one, If we 
change a divine law, we put ourselves in direct opposition to God. 

"3. To change the ordinance from the immersion of believers to the 
sprinkling of infants is to subvert it. No instance can be produced, in 
which, by either precept or example, the Scriptures authorize the 
baptism of infants. The immersion of believers, and the sprinkling 
of infants, are quite distinct and different things. As the immersion 
of believers is baptism, and as there is but ' one baptism,' infant 
sprinkling makes void the scriptural ordinance of believer's immersion. 

" 4. We have no more right to change baptism than to change any 
other part of the revealed counsel of God. If therefore we change 
this ordinance, may we not with as little impropriety change the Lord's 
supper and every other part of revealed worship ? 

" 5. A faithful adherence to divine ordinances is commended in the 
Scriptures. ( I praise you, that ye remember me in all things, and keep 
the ordinances as I delivered them to you,' 1 Cor. xi. 2. 

" 6. It was one of the sins of the scribes and pharisees, that they 
rejected the commands of God to keep the traditions of men. 'For 
laying aside the commandments of God, ye hold the tradition of men. — 
Making the word of God of none effect through your tradition. How- 
beit, in vain do they worship me, teaching for doctrines the command- 
ments of men,' Mark vii. 7 — 13. Thus they were turned from the truth 
by giving heed to Jewish fables and commandments of men. And will 
not our worship be vain, if we set aside the divine ordinance of believer's 
immersion for infant sprinkling ? 

" 7. When two of the sons of Aaron made a change in the offering 
of incense, 'There went a fire from the Lord and devoured them,' Lev, 
x. 1 — 3. The most severe judgments are denounced against those who 
'Add to' or 'Take away from' the book of God. 'For I testify unto 
every man that heareth the words of the prophecy of this book, if any 
man shall add unto these things, God shall add unto him the plagues 
that are written in this book. And if any man shall take away from 
the words of the book of this prophecy, God shall take away his part 
out of the book of life, and out of the holy city, and from the things 
which are written in this book,' Rev. xxii. 18, 19. This solemn por- 
tion of divine truth should cause us to tremble at the presumptuous 
thought of changing a divine institution ; especially so important an 
institution as that of Christian baptism. 



140 Baptists. 

The Rev. J. Newton Brown, in a recent small volume, entitled 
" The Baptismal Balance" speaking of the last commission of Christ, 
says — "The order runs teach all nations, or make all nations my dis- 
ciples; baptizing them, etc. The thing speaks for itself, the style is 
popular, and the sense plain. It must mean either baptize whole na- 
tions ; or such of all nations as become my disciples by believing the 
gospel you preach ; or believers of all nations, and their unbelieving 
posterity. The first is too gross to be admitted by Protestants, be- 
cause it cannot be effected without force; and the grossness of the first 
instantly turns the mind upon the second. This is agreed by all Pro- 
testants to be the plain and true sense ; although by a great majority 
of divines it has been thought not to exclude the additional idea con- 
tained in the third interpretation. Difference of opinion on this last 
point, divided the Christian world into Baptists and Pedobaptists. 

" Another more modern point of difference has arisen from the cir- 
cumstance that the western branch of the Pedobaptist body has, for 
several hundred years past, relinquished immersion, and adopted sprink- 
ling or affusion, as an equally valid and more convenient mode of admin- 
istering the ordinance of baptism. 'In the bosom of a church supersti- 
tiously devoted to ancient rites and forms, there sprung up,' says Pro- 
fessor Stuart, ' a conviction that the mode of baptism was one of the 
adiaphora of religion, that is, something unessential to the rite itself, 
and which might be modified by time and place, without any encroach- 
ment upon the command itself to baptize. Gradually did this convic- 
tion increase, until the whole Roman Catholic church, that of Milan 
only excepted, admitted it. By far the greater part of the Protestant 
world have also acceded to the same views. Even the English Episcopal 
church, and the Lutheran churches, both zealous in times past for what 
they supposed to be apostolic and really ancient usage, have had no 
serious difficulty in adopting modes of baptism quite different from that 
of immersion." 

In no case do the Baptists require subscription to a human creed, 
nor do they reckon any composition apart from the sacred volume as 
possessing any degree of authority; still, however, they have often, for 
the sake of giving information, published their general views of divine 
truth. One of these statements we here insert, as giving, probably the 
views of the majority of the American Baptists. 



Associated Baptists. 141 

CONFESSION OF FAITH. 
Abstract of a Confession of Faith originally put forth by the Elders and 
Brethren of more than one hundred Congregations of Christians (Bap- 
tized upon profession of their Faith) in London , 1689, and adopted 
by the Philadelphia Baptist Association, 1742. Prepared by the di- 
rection of the Association, according to the order and in the very lan- 
guage of the above mentioned venerable Confession, 1837. 

1. Holy Scripture. 
The Holy Scripture, is the only sufficient, certain, and infallible 
rule of all saving knowledge, faith and obedience, the supreme judge 
by which all controversies of religion are to be determined, and all de- 
crees of councils, opinions of ancient writers, doctrines of men, and pri- 
vate spirits are to be examined, and in whose sentence we are to rest. 
2 Tim. iii. 15, 16, 17. Ps. xix. 7. 2 Peter i. 19, 20, 21. 

2. God the Trinity. 
The Lord our God is but one only living and true God, infinite in 
being and perfection. In this divine and infinite being, there are three 
subsistencies, the Father, the Word (or Son) and Holy Spirit, of one 
substance, power and eternity. 1 Corinthians viii. 6. Deut. vi. 4. 
Jerem. x. 10. 1 John v. 7. John xiv. 10, 11 

3. God's Decree. 

Those of mankind that are predestined to life, God, before the 
foundation of the world was laid, according to his eternal and immuta- 
ble purpose, and the secret counsel and good pleasure of his will, hath 
chosen in Christ unto everlasting glory, out of his mere free grace and 
love ; without any other thing in the creature as a condition or cause 
moving him thereunto. 

As God hath appointed the elect unto glory, so he hath by the 
eternal and most free purpose of his will, foreordained all the means 
thereunto, wherefore they who are elected, being fallen in Adam, are 
redeemed by Christ, are effectually called unto faith in Christ, by his 
Spirit working in due season, are justified, adopted, sanctified, and kept 
by his power through faith unto salvation. Ephes. i. 4, 5. 11. John 
xiii. 18. Rom. viii. 29—30. Ephes. ii. 8. 2 Thess. ii. 13. John 
xvii. 17. 19. 

4. The Fall of Man and Sin. 
Although God created man upright and perfect, and gave to him a 
righteous law, yet he did not long abide in this honor, but did wilfully 
transgress the command given unto him in eating the forbidden fruit; 



142 Baptists. 

which God was pleased, according to his wise and holy counsel to per- 
mit, having purposed to order it to his own glory. Our first parents 
by this sin, fell from their original righteousness and communion with 
God, whereby death came upon all ; all becoming dead in sin, and wholly 
defiled in all the faculties and parts of soul and body. They being the 
root, corrupted nature was conveyed to all their posterity, descending 
from them by ordinary generation, being now conceived in sin, and by 
nature children of wrath. Gen. ii. 16 — 17. Gen. iii. 11, 12, 13, Rom. v. 
12—14. Jer. xvii. 9. Ps. Ii, 5. Ephes. ii. 3. 

5. God's Covenant. 
Man having brought himself under the curse of the law by his 
fall, it pleased the Lord to reveal the covenant of Grace, wherein he 
freely offereth unto sinners life and salvation by Jesus Christ, requiring 
of them faith in him, that they might be saved ; and promising to give 
unto all those that are ordained unto eternal life, his Holy Spirit to 
make them willing, and able to believe. Gal. iii. 10. John iii. 15, 16. 

6. Christ the Mediator. 
The Son of God, the second person in the Holy Trinity, being 
very and eternal God, the brightness of the Father's glory, of one sub- 
stance, and equal with him ; who made the world, who upholdeth and 
governeth all things he hath made ; did when the fulness of time was 
come, take upon him man's nature, with all the essential properties, and 
common infirmities thereof, yet without sin ; so that two whole, perfect 
and distinct natures, were inseparably joined together in one person, 
which person is very God and very man, yet one Christ, the only Me- 
diator between God and man. John i. 14. Gal. iv. 4. Rom. viii. 3. 
Heb. iv. 15. 1 Tim. ii. 5. 

7. Redemption. 

The Lord Jesus, by his perfect obedience and sacrifice of himself, 
which he through the eternal Spirit once offered up unto God, hath 
fully satisfied the justice of God, procured reconciliation, and purchased 
an everlasting inheritance in the kingdom of heaven, for all those whom 
the Father hath given unto him. 

To all those for whom Christ hath obtained eternal redemption, he 
doth certainly and effectually apply, and communicate the same ; ma- 
king intercession for them ; uniting them to himself by his Spirit ; re- 
vealing unto them, in and by the word, the mystery of salvation; 
persuading them to believe, and obey ; governing their hearts by his 
word and spirit, and overcoming all their enemies by his Almighty 



Associated Baptists. 143 

power and wisdom ; in such manner and ways, as are most consonant 
to his wonderful, and unsearchable dispensation : and all of free and ab- 
solute grace, without any condition foreseen in them, to procure it. 
Heb. x. 14. Rom. iii. 25,26. John xvii. 2. Heb. ix. 15. John vii. 37; 
xvii. 9. Rom. viii. 9. 14. 1 Cor. xv. 25, 26. John iii. 8. 

8. The Will. 

Man, by his fall into a state of sin hath wholly lost all will to 
any spiritual good accompanying salvation ; so as a natural man, being 
altogether averse from that good, and dead in sin, is not able, by his 
own strength, to convert himself, or to prepare himself thereunto. 

When God converts a sinner, and translates him into the state of 
grace, he freeth him from his natural bondage under sin, and by his 
grace alone, enables him freely to will, and do that which is spiritually 
good. Rom. viii. 7, 8. John vi. 44. Colos. i. 13, 14. John viii. 36. 
Rom. viii. 2. Ephes. ii. 8. 2 Tim. i. 9. 

9. Effectual Calling. 
Those whom God hath predestinated unto life he is pleased in his 
appointed and accepted time effectually to call by his Word and Spirit, 
out of that state of sin and death, in which they are by nature, to 
grace of salvation by Jesus Christ. Rom. viii. 30. 2 Thess. ii. 13, 14. 
Ephes. i.4, 5. 

10. Justification. 
Those whom God effectually calleth, he also freely justifieth, ac- 
counting and accepting their persons as righteous ; not for anything 
wrought in them, or done by them, but for Christ's sake alone. Rom. 
iii. 24 ; viii. 30. Rom. v. 17—19. * 

11. Adoption. 
All those that are justified, God vouchsafed in and for the sake of 
his only Son, Jesus Christ, to make partakers of the grace of adoption ; 
by which they are taken into the number, and enjoy the liberties and 
privileges of children of God. Ephes. i. 5. Gal. iv. 5, 6. Ephes. 
ii. 19. Rom. viii. 15. 

12. Sanctification. 
They who are united to Christ, effectually called, and regenerated, 
having a new heart and a new spirit created in them, through the vir- 
tue of Christ's death and resurrection ; are also further sanctified, really 
and personally, through the same virtue, by his word and Spirit dwelling 
in them. John xviii. 17, 18, 19. Ephes. iii. 16—19. 



144 Baptists. 

13. Saving Faith. 
The grace of faith, whereby the elect are enabled to believe to the 
saving of their souls, is the work of the Spirit of Christ in their hearts, 
and is ordinarily wrought by the ministry of the word. 2 Corinth, iv, 
13. Rom. x. 14. 17. 

14. Repentance. 

Saving repentance is an evangelical grace, whereby a person, being 
by the Holy Spirit made sensible of the manifold evils of his sin, doth 
by faith in Christ, humble himself for it, with godly sorrow, detesta- 
tion of it, and self-abhorrency. 2. Cor. vii. 9, 10, 11. Ezekiel xxxvi. 31. 

15. Good Works. 

Good works, done in obedience to God's commandments, are the 
fruits and evidences of a true and lively faith. James ii. 17 — 24. Heb. 
xi. 3—6. 

16. Perseverance. 

Those whom God hath accepted in the Beloved, effectually called 
and sanctified by his Spirit, shall certainly persevere therein to the end, 
and be eternally saved. John x. 28, 29. Phil, i, 6. 1 John ii. 19. 

17. Moral Law. 

The moral law doth forever bind all, as well justified persons as 
others, to the obedience thereof, and that not only in regard to the 
matter contained in it, but also in respect of the authority of God the 
Creator who gave it ; neither doth Christ in the gospel any way dis- 
solve, but much strengthen this obligation. Rom. xiii. 8, 9, 10. 
James ii. 10, 11. Matt. v. 17—19, 

18. The Church. 

The Lord Jesus Christ is the head of the church, in whom by the 
appointment of the Father, all power for the calling, institution, order, 
or government of the church, is invested in a supreme and sovereign 
manner. In the execution of this power, the Lord Jesus calleth out of 
the world unto himself, through the ministry of his word, by his Spirit, 
those that are given unto him by his Father, that they may walk before 
him in all the ways of obedience, which he prescribeth to them in his 
word. Col. i. 18. John x. 16. Matt, xxviii. 20. 

19. Its Officers. 

A particular church gathered, and completely organized according 
to the mind of Christ, consists of officers and members : and the officers 
appointed by Christ to be chosen and set apart by the church are 



Associated Baptists. J45 

bishops, or elders, and deacons. Acts xx. 17. 28. Phil. i. 1. Acts 
xiv. 23. 

20. Ministers — Their Duty and Support. 
The work of pastors being constantly to attend the service of 
Christ in his churches, in the ministry of the word, and prayer with 
watching for their souls, as they that must give an account to him ; it 
is incumbent on the churches to whom they minister, not only to give 
them all due respect, but also to communicate to them of all their good 
things, according to their ability. Acts vi, 4. Heb. xiii. 17. 1 Tim. 
v. 17, 18. Gal. vi. 6. 

21. Baptism. 

Baptism is an ordinance of the New Testament, ordained by Jesus 
Christ, to be unto the party baptized, a sign of his fellowship with him 
in his death and resurrection ; of his being engrafted into him ; of re- 
mission of sins ; and of his giving up unto God, through Jesus Christ, 
to live and walk in newness of life. 

Those who do actually profess repentance towards God, faith in, 
and obedience to our Lord Jesus, are the only proper subjects of this 
ordinance. 

The outward element to be used in this ordinance is water, wherein 
the party is to be immersed, in the name of the Father, and of the Son, 
and of the Hofy Spirit. Rom. vi. 3, 4, 5. Colos. ii. 12. Gal. iii. 27. 
Mark i. 4. xvi. 16. Acts viii. 37, 38. Acts viii. 38. John iii. 23. 
Matt. iii. 16. 

22. Lord's Supper. 
The Supper of the Lord Jesus, was instituted by him, the same 
night wherein he was betrayed, to be observed in his churches unto the 
end of the world, for the perpetual remembrance, and showing forth the 
sacrifice of himself in his death. 1 Cor. xi. 23 — 26. 

23. The Resurrection. 
The bodies of men after death return to dust, and see corruption ; 
but their souls, which neither die nor sleep, having an immortal sub- 
sistence, immediately return to God who gave them : the souls of the 
righteous being then made perfect in holiness, are received into paradise, 
where they are with Christ, and behold the face of God, in light and 
glory, waiting for the full redemption of their bodies ; and the souls of 
the wicked are cast into hell, where they remain in torment and utter 
darkness reserved to the judgment of the great day. Genesis iii. 19. 
Acts xiii. 36. Eccles. xii. 7. Luke xxiii. 43. Jude 6, 7. Luke 
xvi. 23, 24. 10 



146 Baptists. 

24. The Judgment. 
God hath appointed a day wherein he will judge the world in 
righteousness, by Jesus Christ ; to whom all power and judgment is 
given of the Father ; then shall the righteous go into everlasting life ; 
and receive that fullness of joy and glory, with everlasting reward, in 
the presence of the Lord : but the wicked who know not God, and 
obey not the Gospel of Jesus Christ, shall be cast into eternal torments, 
and punished with everlasting destruction, from the presence of the 
Lord, and from the glory of his power. Acts xvii. 31. Matt. xxv. 
21. 23. 2 Tim. iv. 8. Matt. xxv. 46. 2 Thess. i. 9. 

The following lines from the elegant pen of Mrs. Sigourney, a 
lady of another Christian communion, so beautifully describe baptism, 
as administered by this denomination, that our readers will be glad to 
see them in our volume : — 

'Twas near the close of that blest day, when with melodious swell, 
To crowded mart and lonely shade had spoke the Sabbath bell, 
And on a broad, unruffled stream, with bordering verdure bright, 
The western sunbeam richly shed a beam of crimson light, — 

When, lo ! a solemn train appeared, by their loved pastor led, 
And sweetly rose the holy hymn as toward that stream they sped ; 
And he its cleaving, crystal breast, with graceful movement trod, 
His steadfast eye upraised, to seek communion with his God. 

Then bending o'er his staff, approached the willow-fringed shore, 
A man of many weary years, with furrowed temples hoar ; 
And faintly breathed his trembling lip, " Behold I fain would be 
Buried in baptism with my Lord, ere death shall summon me." 

With brow benign, like Him whose hand did wavering Peter guide, 
The pastor bore his tottering frame through that translucent tide, 
And plunged him 'neath the shrouding wave, and spake the Triune name, 
And joy upon that withered face in wondering radiance came. 

And then advanced a lovely form in manhood's towering pride, 
Who from the gilded snares of earth had wisely turned aside, 
And following in His steps who bowed to Jordan's startled wave, 
In deep humility of soul, this faithful witness gave. 

Who next ? A fair and fragile form in snowy robe doth move, 
That tender beauty in her eye that wakes the vow of love. 
Yea come, thou gentle one, and clothe thyself with strength divine, 
This stern world hath a thousand darts to vex a breast like thine. 



Associated Baptists. 147 

Beneath its smile a traitor's kiss is oft in darkness bound ; 

Cling to that Comforter who holds a balm for every wound ; 

Propitiate that Protector's care who never will forsake, 

And thou shalt strike the harp of praise even when thy heart-strings break. 

Then with a firm, unshrinking step, the watery path she trod, 
And gave with woman's deathless trust, her being to her God ; 
And when, all dripping from the flood, she rose like lily's stem, 
Methought that spotless brow might wear an angel's diadem. 

Yet more ! Yet more ! How meek they bow to their Redeemer's rite 
Then pass with music on their way, like joyous suns of light ! 
But, lingering on those shores, I stayed till every sound was hushed ; 
For hallowed musings o'er my soul like spring-swollen rivers rushed. 

" 'Tis better," said the voice within, " To bear a Christian's cross, 
Than sell this fleeting life for gold, which death shall prove but dross ; 
Far better, when those shrivelled skies are like a banner furled, 
To share in Christ's reproach than gain the glory of the world." 



We have already said that the Baptists recognise no authority 
apart from the great Head of the Church ; yet they are desirous of 
maintaining a constant and solemn regard to order. They usually, 
therefore, in their first organization of a church, adopt a written solemn 
compact, which is ever afterwards read and assented to at the admis- 
sion of new members. The following was prepared by the Rev. J. N. 
Brown, and has been adopted by many of the churches : — 

CHURCH COVENANT. 

Having been led, as we believe, by the Spirit of God, to receive 
the Lord Jesus Christ as our Saviour, and on the profession of our faith, 
having been baptized in the name of the Father, and of the Son, and of 
the Holy Ghost, we do now in the presence of God, angels, and this 
assembly, most solemnly and joyfully enter into covenant with one 
another, as one body in Christ. 

We engage, therefore, by the aid of the Holy Spirit, to walk to- 
gether in Christian love ; to strive for the advancement of this Church, 
in knowledge, holiness, and comfort; to promote its prosperity and 
spirituality ; to sustain its worship, ordinances, discipline, and doc- 
trines ; to contribute cheerfully and regularly to the support of the 
ministry, the expenses of the Church, the relief of the poor, and the 
spread of the gospel through all nations. 

We also engage to maintain family and secret devotion ; to reli- 



148 Baptists. 

giously educate our children ; to seek the salvation of our kindred and 
acquaintances; to walk circumspectly in the world ; to be just in our 
dealings, faithful in our engagements, and exemplary in our deport- 
ment ; to avoid all tattling, backbiting, and excessive anger ; to abstain 
from the sale and use of intoxicating drinks as a beverage, and to be 
zealous in our efforts to advance the kingdom of our Saviour. 

We further engage to watch over one another in brotherly love ; 
to remember each other in prayer ; to aid each other in sickness and 
distress; to cultivate Christian sympathy in feeling and courtesy in 
speech ; to be slow to take offence, but always ready for reconciliation, 
and mindful of the rules of our Saviour to secure it without delay. 

We moreover engage, that when we remove from this place, we 
will as soon as possible unite with some other church, where we can 
carry out the spirit of this covenant and the principles of God's word. 

So also, for the proper discharge of business appertaining to the 
respective churches, they generally have a few simple rules to which 
they can readily appeal when it may be necessary to correct any ir- 
regularity which may spring up. The excellent minister to whom we 
have already referred, has published, under the title of " The Baptist 
Church Manual" a variety of important matters, from which we shall 
now copy, premising that rules must vary with circumstances, locali- 
ties, and the habits of persons composing the respective churches. 

RULES E CHURCH ORDER. 

Art. I. Reception of Members. 

Sec. 1. Any person professing faith in the Lord Jesus Christ, giv- 
ing evidence of a change of heart, and adopting the views of faith and 
practice held by this church, may, upon baptism, be received into its 
membership. 

Sec. 2. Candidates for baptism shall be propounded to the church 
at some stated devotional meeting, at least two days before they are 
examined before the church ; and their admission shall not be acted on 
until the church has ascertained their character and standing. The ques- 
tion of reception shall not be taken in their presence. 

Sec 3. Members from other churches holding the same faith may 
be received, by letters of recommendation and dismission from their re- 
spective churches. 

Sec 4. Those who have once been members of Baptist Churches, 
and in consequence of any peculiar circumstances, have no regular let- 



Associated Baptists. 149 

ters of dismission, may be received, by giving satisfactory evidence of 
a change of heart, Christian conduct, and scriptural faith. 

Sec. 5. Excluded members may be restored to membership on 
confession of their errors, and giving evidence of repentance. 

Sec. 6. No person shall be received as a member of this church, 
to whose admission five members object ; but if required, the objections 
shall be communicated to the pastor and deacons. 

Art. II. General Duties of Members. 

Sec. 1. The duties of members to themselves are, the acquisition 
of religious knowledge ; constant progression in grace and spirituality ; 
consistency of external conduct ; and the control and eradication of every 
unholy temper. 

Sec. 2. It is the duty of members to honor, esteem, and love their 
Pastor ; to pray for him, fervently and daily ; to submit to him in the 
scriptural exercise of his official authority ; to attend constantly upon 
his ministrations ; to manifest a tender regard for his reputation ; and 
to contribute towards his support in proportion to their ability. 

Sec. 3. It is the duty of each member to cultivate and cherish 
brotherly love for all other members of the church ; to visit and sympa- 
thize with them in affliction ; to pray with and for them ; to administer 
pecuniary relief to those who are necessitous ; tenderly to regard their 
reputation ; affectionately and privately to admonish them for faults 
and improprieties ; and to strive by all proper measures to promote their 
spiritual benefit and prosperity. 

Sec. 4, Toward those who are not connected with the church, it 
is the duty of members, to bear a prudent testimony against evil prac- 
tices ; to be exact in fulfilling obligations and performing promises ; to 
live in a peaceable and neighborly manner ; to perform offices of kind- 
ness and charity ; to set an example of industry, honesty, and gene- 
rosity ; and as opportunity and ability may enable them, to commend 
the religion of the gospel unto them. 

Sec. 5. It is the duty of all members removing from the vicinity 
of the church, to take letters of dismission to other churches of the same 
denomination ; but should this not be practicable, to furnish their names 
and places of residence within three months after leaving the church. 

Art. 3. Officers of the Church. 

Sec. 1. As often as it may be deemed necessary, by the death or 

removal of a previous pastor, the church shall, without unnecessary 

delay, invite to its Pastorship some minister of good report ; provided 

at least three-fourths of the members present and voting at any meeting, 



150 Baptists. 

of which two weeks public notice shall have been given, consent to the 
invitation. 

It shall be the duty of the pastor to preach statedly at the church ; 
to administer the ordinances of the gospel : to act as Moderator, when 
present, in meetings for the transaction of business ; and to perform the 
various other duties incumbent on his office. 

In case of a proposed change of relation, three months notice shall 
be given by either party. 

Sec. 2. The church shall elect Deacons by a majority of at least 
three-fourths of its members present at any regular or duly notified 
meeting, as often as it may be rendered necessary. 

It shall be the duty of the Deacons to seek out such members of 
the church as need pecuniary assistance, and to use the alms of the 
church for their relief; to visit the sick ; to prepare and distribute the 
elements of the Lord's Supper ; to take a general supervision of the ex- 
ternal interests of the church, and to co-operate with and assist the 
pastor in the performance of his duties. 

The ordination of Deacons shall be preceded by one year's trial. 
They shall continue in office as long as satisfaction shall be given. 

Sec. 3. Seven Trustees, a Treasurer, a Clerk, and Sexton, shall on 
the Monday before the last Sabbath in January in every year, be elected 
by ballot, by a majority of votes. In case of any omission, to hold the 
election as above, the election shall be held at the next regular meeting 
for business. In case of the death, resignation, or removal of either of 
the said officers, an election shall be held to fill the vacancy, at the 
first regular meeting following that at which such vacancy shall have 
been announced as having occurred. 

Sec 4. It shall be the duty of the Treasurer to receive all monies, 
and pay all orders drawn on him by order of the church. 

He shall keep a true and fair book of accounts ; and annually at 
the said meeting for business in January, shall lay before the church a 
statement of the monies so received and paid, which a committee ap- 
pointed by the church shall examine, with the necessary vouchers. 

Sec 5. The Clerk shall keep a fair record of the proceedings of 
the churchy in their meetings for business ; sign all orders on the Trea- 
sury passed by the church ; take charge of all the records ; and keep a 
register of all the members of this church. 

Art. iv. Meetings of the Church. 

Sec 1. The regular meeting for business shall be held on the last 
Tuesday evening in every month. 



Associated Baptists. 151 

Sec. 2. Special meetings may be called by the Pastor or Modera- 
tor of the church. In case of his resignation, absence, impeachment, 
or refusal to act, the Clerk shall call such a meeting on a written re- 
quest signed by not less than seven male members ; and the notice 
shall be publicly given from the pulpit on the Lord's day preceding. 

Sec. 3. Nine male members shall constitute a quorum, for the 
transaction of business. 

Sec. 4. The church shall regularly meet every Lord's Day, for 
the public worship of Almighty God. 

Sec. 5. The ordinance of the Lord's Supper shall be observed by 
the church, upon the first Sabbath in each month. 

Sec. 6. Once in each week, at least, it shall be the duty of the 
members to meet for social prayer. 

Art. v. Manner of Conducting Business. 

Sec. 1. The Pastor of the church, or in his absence, any brother 
whom the church may appoint, shall act as Moderator in all meetings 
for the transaction of business. 

Sec. 2. It shall be the duty of the Moderator to keep order ; state 
and explain propositions ; and by his vote decide questions, upon which 
there is no majority. 

Sec. 3. He shall cause every meeting to be opened and closed by 
prayer. 

Sec. 4. He shall call for the business of the church in the follow- 
ing order : 

1. Read the Minutes of the previous meeting. 

2. Hear the experience of Candidates for membership. 

3. Receive Letters of dismission from sister churches. 

4. Grant Letters of dismission to those requesting them. 

5. Hear reports of Committees and other unfinished business. 

6. New business. 

Sec. 5. He shall suffer no second motion to be entertained until 
the one under consideration has been disposed of, except motions to 
amend, postpone, adjourn, or put the main question. 

Sec. 6. He shall call to order any member who, while speaking, 
introduces any subject foreign to the one under discussion. 

Sec. 7. He shall call to order any member who uses uncourteous 
language, or whose remarks are adapted to injure the reputation or 
feelings of any brother. 

Sec. 8. He may speak upon any subject under discussion, by in- 
viting a brother to preside in his place. 



152 Baptists. 

Sec. 9. Every member who wishes to speak shall rise, and respect- 
fully address the Moderator. 

Sec. 10. Every proposition presented for the action of the church, 
must be introduced by the motion of one member — in writing, if re- 
quested — and seconded by another. 

Sec 11. No member shall speak more than twice upon the same 
subject, without the expressed consent of the church. 

Sec 12. Upon any point of order a member may appeal from the 
Moderator to the church, whose decision shall be final. 

Sec 13. All questions shall be decided by the vote of a majority, 
except the cases mentioned in other sections of these rules. 

Art. VI. Mode of Proceeding against a Disorderly Member. 

Sec 1. When offence is given to one member of the church, by 
the language or conduct of another, if the offence relate only to himself, 
and is known to none other, the offender shall, without consulting or in- 
forming any person, seek opportunity to converse privately with the 
offender, with an honest view to reconcile the difficulty if possible. If 
satisfaction be given, he shall complain of the offender to none. 

Sec. 2. If satisfaction be not given, it shall be the duty of the 
offended to select one or two, or at most three others, choosing such as 
he may deem best adapted to effect a reconciliation, with whom he 
shall again privately converse with the offending brother ; if satisfaction 
be given, he shall make no further complaint. 

Sec 3. If these efforts fail to secure a reconciliation, it shall be 
the duty of the offended to lay the matter before the church, for further 
action. 

Sec 4. If any member of the church shall be publicly guilty of 
any crime, or gross impropriety, it shall be the duty of the member 
knowing the transgression, to see or write to the offender, and inform 
him of his intention to lay the matter before the church, that he may 
appear in his own defence. 

Sec 5. When common rumor charges a crime or gross impropriety 
against a member, it shall be the duty of the member hearing it to visit 
or write to the accused, and inform him of the reports ; and if he has 
reason to believe that they are true, to take the most judicious steps to 
ascertain their correctness, and lay the charge and its evidence before 
the church. 

Sec 6. When peculiar circumstances render it impracticable to 
visit or write to a member, who is known or currently reported to have 
been guilty of crime or gross impropriety, it shall be the duty of the 



Associated Baptists. 1o3 

member knowing or hearing of such conduct, to take the most judicious 
measures to ascertain the truth, and lay the matter before the church. 

Sec. 7. if a member having erred, shall voluntarily confess it to 
the church, and manifest repentance, no further proceedings, in ordinary 
cases, shall be entertained against him. 

Sec. 8. If a charge be preferred against an absent member, he 
shall, if practicable, be cited to appear at the next meeting of the 
church ; and no member, if absent, shall be censured or excluded at the 
same meeting during which a charge is preferred against him. 

Sec. 9. Every member against whom a charge of misconduct is 
preferred, shall have the privilege of speaking in his own defence. 

Sec. 10. Written testimony of any individual who is not a mem- 
ber of the church, may be admitted in cases of discipline ; but not oral 
testimony, except the individual testifying be connected with some 
church of the same faith and order. 

Sec. 11. If a member fail to give satisfaction to the church in rela- 
tion to charges preferred against him, or perversely refuse to appear 
before the church when cited, he shall be excluded. 

Art. vii. Convening a Council. 
In cases of difficulty, for the decision of which the church desire the 
advice and wisdom of disinterested brethren, letters may be sent to the 
neighboring churches, requesting them to appoint delegates to meet a 
delegation from the church on a specified day ; to which council, when 
organized, the case shall be referred, and their advice shall be laid be- 
fore the church for further action. 

Art. vm. Representation in Association. 
Once in each year delegates shall be appointed to represent the 
church in the Association ; whose duty it shall be to furnish to the 
Association a statement of the condition of the church, including its 
changes; to faithfully represent the desires of the church; and to co- 
cooperate with the messengers of other churches in promoting the inter- 
ests of the kingdom of Christ. 

Art. ix. Licensing and Ordaining Members to Preach the 

Gospel. 
Sec. 1. Any member who, in the judgment of the church, gives 
evidence, by his piety, zeal, and « Aptness to teach," that he is called 
of God to the work of the ministry, after having preached in the hear- 
ing of the church, may be licensed to preach the gospel of Jesus Christ, 
provided three-fourths of the members present at any regular meeting 
shall agree thereto. 



154 Baptists. 

Sec. 2. If the church unanimously decide that one of its licensed 
preachers possess the scriptural qualifications for full ordination, they 
shall call a council of ministers and brethren to examine the qualifica- 
tions of the candidate, to which council the propriety of ordaining shall 
be wholly referred, 

Art. X. Benevolent Action. 

The church holds it to be an imperative duty to labor for the 
propagation of pure Christianity, throughout the world, and will 
maintain some system by which all the leading objects of benevolence 
may receive their share of support, and all the members contribute, as 
the Lord prospers them. 

All collections granted to churches, societies, or individuals, shall 
be counted by the Deacons before paying over the same ; and the amount 
so collected shall be reported at the next church meeting. 



In proceeding to sketch the History of the Baptist body at large, 
their writers rejoice that early historical documents are in existence 
which very materially aid them. They cannot, they say, but be thank- 
ful to Mosheim when he tells them that their origin is hidden in the 
depths of antiquity, because such a testimony, like that of Cardinal 
Hosius, when he says that the Baptists have furnished martyrs for 
twelve hundred years, goes to show that they are not so modern in their 
origin as some recent writers would pretend. 

It may not yet be known to all our readers that an ancient 
Greek work, recently found among the literary treasures on Mount 
Athos, by an agent from the Royal Library at Paris, was published at 
Oxford, England, in 1851. At first it was ascribed to Origen ; but that 
opinion has been changed by strong reasons, brought forward by the 
Chevalier Bunsen, a gentleman who has long occupied a distinguished 
position in the literary world. For fifteen or twenty years, he was the 
Prussian ambassador at Rome ; and he now holds the same high office 
at the court of London. He has enjoyed throughout life extraordinary 
facilities for prosecuting his favorite study of ecclesiastical history, and 
has shown much conscientiousness and independence in his researches 
and publications. This gentleman has forcibly shown the manuscript 
to have been written by Hippolytus, an ancient Christian writer, who 
was born in the latter part of the second century, and who died a 
martyr in the reign of the Emperor Maximin, about A. D. 236. The 



Associated Baptists. 155 

work of Bunsen, treating of him and his times, consists of four volumes, 
published at London, in 1852. It exibits abundant evidences of erudi- 
tion ; and it discusses a great variety of matters. It is entitled, " Hip* 
polytus and his Age ; or, the Doctrine and Practice of the Church of 
Rome under Commodus and Alexander Sever us :* and, Ancient and 
Modern Christianity and Divinity compared.^ 

In the opinion of Chevalier Bunsen, this single work of Hippolytus, 
embracing as it does copious extracts from fifteen preceding authors 
whose works are lost, doubles our means of knowing the actual condi- 
tion of the early Christian churches, up to about the year 236, of the 
Christian era. Hence the vast labor which he has expended in exam- 
ining its results, and their application to the various churches of modern 
Christendom. 

The view of baptism that so distinguished a man presents, in this 
survey of a most important period of ancient church history, ought to 
be known. His character and position, as will have been perceived, 
entitle him to a respectful hearing. Whoever also has known him per- 
sonally in private, must remember him with much esteem and love. 

The Chevalier, as the result of this careful investigation, says : — 
" The church adhered rigidly to the principles, as constituting the true 
purport of jthe baptism ordained by Christ, that no one can be a mem- 
ber of the communion of saints, but by his own solemn vow made in 
presence of the church. It was with this understanding that the can- 
didate for baptism was immersed in water, and admitted as a brother, 
upon his confession of the Father, the Son, and the Holy Ghost. It 
understood baptism, therefore, in the exact sense of the First Epistle of 
Peter, (iii. 21,) not as being a mere bodily purification, but as a vow 
made to God with a good conscience, through faith in Jesus Christ. 
This vow was preceded by a confession of Christian faith, made in the 
face of the church, in which the catechumen expressed that faith in 
Christ and in the sufficiency of the salvation offered by Him. It was a 
vow to live for the time to come to God and for his neighbor, not to the 
world and for self ; a vow of faith in his becoming a child of God 
through the communion of his only begotten Son in the Holy Ghost ; a 
vow of the most solemn kind, for life and for death. The keeping of 
tnis pledge was the condition of continuance in the church ; its infringe- 
ment entailed repentance or excommunication." 

We can easily believe such a man as Bunsen when he says : — 
" I have neither written for my own personal gratification, nor for 

# Emperors of Rome, the one late in the second century, and the other early in 
the third. 



156 Baptists. 

any party, either here or in Germany, nor for any fashion of the day. 
I have meditated and inquired from an earnest desire to discover truth, 
and to meet the wants of a confused and eventful age, which yearns 
after light and information ; and I have said nothing which I have not 
thoroughly examined and tested for at least twenty-five years. Thus, 
while I shall not be scared by any dictatorial assertions, neither will 
any correction come unwelcome to me. Of the truth of the fundamental 
views which I have expressed, and of the soundness of their philosophi- 
cal and historical ground work, I have as little doubt as I have of my 
own existence." 

Let us copy from him one more short extract : — 

" You take your stand upon the church ; here is its commencement. 
You take your stand upon the Bible ; here is its first apostolical realiza- 
tion. What is required of you is, not to substitute scholarship and 
research for simple Christian faith, much less to set up the idol of phi- 
losophy on the shrine of religion. You have no longer to deal with 
the abstract philosophy and barren research of the eighteenth century ; 
you live in the nineteenth, one of historical philosophy and of recon- 
struction. The work to which we are called, is unweariedly and hum- 
bly to sweep the porch of the Temple ; to clear the floor ; not to riot 
as destructives in the darkened chambers, but to bestir Qurselves to 
restore, and to allow the light of heaven to penetrate within them. It 
is the rubbish of false learning and conventional scholasticism which 
separates us from the sanctuary, and it is high time to sweep it away, 
as the signs of the latter days have appeared, in which infidel supersti- 
tion intends to usurp the altar, and wilful falsehood the throne of truth." 

Of course it cannot be expected, that in a work like this we should 
give a complete history of any one denomination of professing religion- 
ists. Our object is to give a portion of general knowledge, which may 
excite a disposition to read other and separate works, on whatever sec- 
tion of the church may especially interest the reader. But as the Bap- 
tists lay claim to the highest antiquity, even to be the lineal descendants 
of the primitive church, and as they are at present a large and influen- 
tial body, we may glance at their History both in England and our 
own country. 

It has been customary with a large class of writers to identify the 
origin of the Baptists with a mob of persons called Anabaptists, at 
Munster, Westphalia, in the sixteenth century. But it is important to 
remark, that the Baptists have always disowned that lawless riot, and 
that modern historians are now beginning to separate the one class from 
the other. Dr. Chase, of Massachusetts, writes in 1846, " Many, we 



Associated Baptists. 157 

know, have pointed to Minister, in Westphalia, as the place where 
the Baptist family originated. But the matter seems not to be 
so understood there. I was once standing in that city, near St. 
Lambert's church, in sight of the iron cages on its steeple, in which 
John Bockhold, of Leyden, and two of his most active associates, after 
being tortured to death with red hot pincers, were hung up more than 
three hundred years ago, for a terror to all ages ; and I inquired of the 
very intelligent citizen who accompanied me, whether there were any 
where more of this kind of people. ' No/ he promptly replied, < They 
were all exterminated.' " 

It is believed that the Gospel of Jesus Christ was introduced into 
Britain about the year 63, by Claudia, a Welsh princess converted, 
under the ministry of the apostle Paul, at Rome. Her exertions to ex- 
tend the reign of Christ were constant and successful. Bishop Burgess 
tells us, that the early British churches bore a striking resemblance to 
the model Institution at Jerusalem; and Mosheim tells us that "No 
persons were admitted to baptism, but such as had been previously in- 
structed in the principal points of Christianity, and had also given sa- 
tisfactory proofs of pious dispositions and upright intentions." 

For many j^ears, especially in the middle and towards the close of 
the second century, the gospel made considerable progress, destroying 
the cruel idolatrous rites of Druidism. The churches, it is said, were 
long preserved from the error which so extensively prevailed in the 
East. They endured " A great fight of afflictions," especially in the 
fourth century, by the edicts of Dioclesian. But though opposed by 
the civil power, they admirably sustained their Christian simplicity and 
purity. When, however, Constantine began to smile upon them, not a 
few became worldly-minded, and corrupt, and not long after the errors 
of Pelagius covered and rent the land. Two divines, who are said to 
have been Welshmen, but who had resided on the continent of Europe, 
returned, and happily succeeded in reclaiming many of the wanderers, 
who were re-baptized in the river Allen, near Chester, on the borders 
of North Wales, about the year 410. Thirty years after this, such was 
the prevalence of immorality in Britain, that the pious people retired to 
the woods, to enjoy in peace the worship of God, and communion with 
each other; while the old corrupt professors of Christianity, so Warner 
tells us, united their system with that of the Druids. Old Dr. Thomas 
Fuller testifies that the body of the Christian church was now in 
Wales. 

About the year 448 the Saxons began to settle in Britain ; and for 
more than a century perpetually harassed the natives, till they forced 



158 Baptists. 

them to retire from their country, and settle in Wales. Their cruelties 
are described in a very affecting manner by Bede and Gildas, the latter 
of whom says, " From the east to the west nothing was to be seen but 
churches burnt and destroyed to their very foundations. The inhabi- 
tants were extirpated by the sword, and buried under the ruins of their 
own houses. The altars were daily profaned by the blood of those 
slain thereon. After they were driven into Wales, whither their inva- 
ders could not follow them, religion began again to flourish. Two 
large societies or communities were formed ; one at Bangor in the north, 
the other at Caerleon in the south. In each of these communities there 
existed one common fund, from which the wants of all, however differ- 
ently engaged, were supplied. 

Danvers informs us, that " In Bangor was a college consisting of 
two thousand one hundred Christians, who dedicated themselves to the 
Lord, to serve him in the ministry as they became capable, to whom 
was attributed the name of the Monks of Bangor. Yet did they no 
ways accord with the Popish monks of that or the following age ; for 
they were not reduced to any ecclesiastical order, but were for the most 
part laymen, who labored with their hands, married, and followed their 
callings ; only some of them, whose spirits the Lord fitted and inclined 
to his more immediate service, devoted themselves to the study of the 
Scriptures, and other holy exercises, in order to the work of the min- 
istry." From this institution hundreds of eminently useful ministers 
were sent forth to extend the kingdom of Christ. 

In this state was religion in Wales, when Austin the monk was 
sent into England by Gregory VII., Bishop of Rome, with the design of 
converting the Pagan Saxons into conformity with the church of Rome. 
To accomplish this, Gregory ordered him not to pull down the idol 
temples, but convert them into Christian churches. The reason of this 
injunction was, that the natives, by frequenting the temples they had 
always been accustomed to, might be the less shocked at their entrance 
into Christianity ; and therefore his Holiness directed that the idols 
should be destroyed, and those places of worship sprinkled with holy 
water. 

This was in the year 596, when Ethelbert was King of Kent. At 
his court Augustin opened his mission, which was attended with such 
success, that the king and his queen Bertha, and a great number of his 
subjects, very soon made a public profession of Christianity. The king 
was so zealous a convert, that he gave his own palace to the church, 
and retired to Reculvers, that Austin might live more at ease and in 
splendor at Canterbury. Notwithstanding all these favors, and the 



Associated Baptists. 159 

princely style in which he lived, this Romish apostle could not be con- 
tented while the British clergy in Wales lived independent of his au- 
thority, and were not in a state of subjection to the bishop of Rome. 
He was extremely desirous to reduce the British Christians in remote 
parts of the Island to his metropolitan jurisdiction, and to the doctrine 
and discipline of Rome. This circumstance is the more remarkable, as 
the British bishops of that age had more enlarged views of things than 
any other class of persons ; accordingly they disclaimed all submission 
to the church of Rome, and nobly asserted their independence. 

The account of a conference which Austin held with some of the 
Christians of the college of Bangor is thus related by Robert Fabian, 
himself a Catholic monk, and one of the oldest of the Chroniclers. 
We will give it, as a curiosity, in his own exact style and spelling : — 
" By the help of Ethelbert, [the King,] he assembled and gathered the 
byshoppes, and doctours of Brytaine that were before disparkled [dis- 
persed.] The place of Assemble was called long after, Austin's Oke ; 
which is expounded to be Austeyn's strengthe, and is in the march of 
Wikeres and of the west Saxons. In this place he charged the said 
byshoppes, that they should with him preach the word of God to the 
Anglis, [Angles or Saxons ;] and also that they should among themselves 
amend certain errours, then used in the Churche ; and specially for kepe- 
ing of their Ester tide, wher against the byshoppes of Brytayne held 
opinion til Austayne shewed them a myracle by a blind Anglis or Saxon. 
After the which myracle shewed the said Byshoppes replied to the will 
of Austayne in that cause. But for all this, there was of them that 
said, that they might not leave the custome which they so long 
had continued, without assente of al such as had used the same. 
Then he gathered a synode, to the which came seven byshoppes of Bry- 
tons with the wysest men of that famous Abbey of Bangor. But first, 
they took counsel of an holy man, wher they should be obediente to 
Austayne or not. And he said, yf ye find him humble or meke, as to 
Christes disciple belongeth ; that they should aset to him, which meke- 
ness they shoude perceave in him, yf he, at their coming into their 
synode, or councell, arose agayne them. When the sayde bishops 
entered the sayde synode, Austain sat styl in the chaire, and removed 
not : whereupon they were wroth and disdayned him and would not 
obey his requestes. 

" He then sayde, sins ye wol not aset to my hestes generally assent 
to me specially in iii things. 

u The first is that ye kepe Ester in due fourme and time as it is 
ordayned. 



160 Baptists. 

"The second, that ye give Christendome to children. And the 
thyrde is, that ye preach unto the Anglis the worde of God, as afore- 
times I have exhorted you. And all the other deale, I shall suffer you 
to amend and refourm within yourselves : but they would not thereof. 
Then Austayne sayd unto them, and warned them by manner of inspira- 
tion, that since they wold not receave peace of their brethren, they 
should of other receave warre and wretche : the which was after put 
in experience by Ethelfridus King of Northumberland." 

This account is confirmed by other ancient writers, such as Bede, 
and Geoffrey of Monmouth, the latter of whom tells us that " In the 
country of the Britons, Christianity nourished, which never decayed 
even from the apostles' time ; amongst whom was the preaching of the 
gospel, sincere doctrine, and living faith, and such form of worship as 
was delivered to the churches by the apostles themselves ; and that they 
even to death withstood the Romish rites and ceremonies ; and that as 
long as the British churches possessed the country, they kept themselves 
sound in the faith, and pure in the worship, order, and discipline of 
Christ, as it was delivered to them from the apostles and evangelists." 

Old Thomas Fuller, in his Ecclesiastical History, has translated 
some verses of the ancient Bard, Talliessyn, recorded in the Chronicle 
of Wales, which show how much these Welsh Christians opposed Romish 
innovations : — 

" Wo be to the priest unborn, 
That will not cleanly weed his corne 

And preach his flock among ; 
Wo be to that shepherd, I say, 
That will not watch his fold alway, 

As to his office doth belong. 
Wo be to him that doth not keep, 
From Romish wolves his sheep, 

With staff and weapon strong.' 

The account given by Fabian of the destruction of the Britons and 
of the monastery, so called, of Bangor, is confirmed by Humphrey 
Lloyd, the learned Welsh Antiquarian, in his Breviary of Britain. He 
says : — " In Denbighshire, near the castle of Holt, is seen the rubbish 
and reliques of the monastery of Bangor, while the glory of the Britons 
nourished. In the same were two thousand one hundred monks, very 
well ordered and learned, divided into seven parts, daily serving God ; 
amongst whom those that were simple and unlearned, by their handy 
labor, provided meat -and drink and apparel for the learned, and such as 
applied themselves to their studies ; and if anything was remaining, 



Associated Baptists. 161 

they divided it among the poor. That place sent forth many hundreds 
of excellent, well learned men ; amongst whom it also vomited forth to 
the world Pelagius. And afterwards by the envy and malice of Austin, 
that arrogant monk, and the most cruel execution of his minister Ethel- 
frid, those worthy men were destroyed, the whole house, from the very 
foundation, together with the library more precious than gold, was razed 
down, and demolished by fire and sword. And hence it is manifest that 
this bloody massacre of those glorious witnesses for Christ did arise 
from their courage and zeal against those anti-Christian impositions of 
the Romish Church." 

The Welsh Baptist historians assert, that one thousand two hundred 
ministers and delegates were murdered at one time, and many more 
afterwards, because they would not submit to infant baptism. 

The controversy on Baptism did not end here. Between those 
Christians who had survived the persecutions to which they had been 
exposed, and the followers of Augustin, it lasted about a century. 
This debate, says Dupin, was not on the number of immersions, since 
one or three dippings were equally valid at Rome ; not on the mode, 
because all immersed in rivers, ponds, etc. ; but on the subjects. At 
this period, A. D. 600, baptism in the Romish church had descended to 
minors of seven years of age, called, as Mabillion and Robinson have 
shown, infants. Conformity to this custom was required and refused. 
The ancient British church, says the Encyclopedia Metropolitana, did 
not practice immersion of minors, their conformity to the mother church, 
Acts ii. 41, forbade it. Neither Constantine the Great, who was born 
in Britain, was baptized in childhood, though his mother Helena was a 
zealous Christian, and his father favourable to Christianity, if not a 
professor of it ; nor were Sexted and Seward, sons of Sebert, the 
Christian king of the East, Saxons. "Men," says the venerable Bede, 
" Were first to be instructed in the knowledge of the truth, then to be 
baptized as Christ hath taught, because without faith it is impossible 
to please God." In the baptisms of Austin, Camden tells us, none 
were compelled, but the multitude was with faith to go into the water, 
two and two, and in the name of the Trinity to dip one another. 
Bede's history of the first baptism in England, say baptist writers, is 
an exact counterpart of the histories of baptism in the East ; the first 
teachers made disciples, and immersed in rivers or in the sea. There 
is no proof, say the Baptists, in Gildas or Bede of infant baptism for the 
first six centuries. 

To descant on the various proofs of declension in what have been 
very properly called "The dark ages," would neither comport with 

11 



162 Baptists. 

the design or the limits of our work. Suffice it to say, that in the 
darkest night the Waldenses of Piedmont reflected the glory of Christ. 
To claim all the Waldenses as Baptists, is not the ambition of that 
body ; though they do maintain that the best of the Waldenses, in 
their best days were Baptists. In support of which they bring the fol- 
lowig witnesses : 

Dr. Wall, in his "History of Infant Baptism^" speaking of the Pe- 
trobussians, says : — " Withdrawing themselves about the year 1100 from 
the communion of the Church of Rome, which was then very corrupt, 
they did reckon infant baptism as one of the corruptions, and accordingly 
renounced it, and practised only adult baptism.'' 

Mosheim, speaking of Peter de Bruys, says : — "It is certain that one 
of his tenets was that no persons whatever were to be baptized before 
they were come to the full use of reason." 

Bishop Bossuet, a Catholic, complaining of Calvin's party for claim- 
ing Apostolical succession through the Waldenses, observes : — " You 
adopt Henry and Peter de Bruys among your predecessors, but both of 
these everybody knows were Anabaptists." " The Waldenses," says 
Francowitz, (; Scent a little of Anabaptism, but they were nothing like 
the Anabaptists of our times." " Yes," replies Limborch, a learned 
Professor of Divinity in the University of Amsterdam, " To speak can- 
didly what I think of all the modern sects of Christians, the Dutch 
Baptists most resemble both the Albigenses and the Waldenses." 

In the year 1536, the Baptists received a very important accession 
in the person of Menno Simon, a native of Friezeland, who renounced 
the church of Rome, of which he had been a priest, and joined the Bap- 
tists, who received from him the name of Mennonites. He was a man 
of eminent worth, and his indefatigable labors were crowned with dis- 
tinguished success ; as well in correcting the internal discipline, and 
sentiments of the society, as in procuring for those sentiments a more 
extensive adoption. In the United Provinces their numbers became 
great, and their reputation high, notwithstanding their subdivisions 
under various names. 

The principles, we are told by Bayle, on which the States of Hol- 
land tolerated this defamed sect, may be learned from a conversation 
which the Dutch ambassador, Van Benning, held with the celebrated 
M. de Turrenne : " Why should you wish," said the ambassador, " That 
we would not tolerate them ? They are the best and the most conve- 
nient people in the world. They never aspire to posts of honor, nor 
rival us in glory. One could wish, that everywhere, half the inhabit- 
ants would decline public offices ; there would be more chance for the 



Associated Baptists. 163 

other half. We have no fear from a sect which maintains the unlaw- 
fulness of bearing arms. The Mennonites pay their taxes, and with the 
money we levy troops, who do us more service than they would. They 
apply themselves to business, and enrich the State by their industry, 
without injuring it by the expense and contagion of their dissipations. 
But they refuse to take an oath ! Terrible crime ! They are as much 
bound by their word and promise as if they swore." 

While the sword of persecution pursued the Baptists on the conti- 
nent of Europe, some of them fled to England, where the opposition of 
Henry VIII., to the Papal See, encouraged them to hope that they should 
enjoy the same liberty of religion which the monarch claimed for him- 
self. In him, however, they found a secular pope ; for in 1535, four- 
teen Hollanders, accused of being Anabaptists, were put to death, and 
ten others escaped the same fate only by recantation. As this sect was 
supposed to include all that was vile, Henry indiscriminately branded 
with the name those whom he doomed to death, though some of the 
martyrs avowed at the stake their abhorrence of those tenets with which 
they were charged. Thirty persons were at one time banished for op- 
posing the baptism of infants. Fleeing to Delft, in Holland, which was 
then under the yoke of Charles V., the men were beheaded, and the 
women drowned. 

During the reign of Edward VI., among those who fled from Ger- 
many on account of the rustic war, there were some who went by the 
name of Anabaptists. Of this, a complaint was made to the Council, 
which issued a commission to several bishops and other persons, to 
try all" Anabaptists,here tics, and dispensers of the common prayer." In 
tender compassion they were first to attempt the conversion of the ac- 
cused by force of argument ; but if they failed here, they were to em- 
ploy flames. Cranmer being at the head of this Protestant inquisition, 
gave his enemies too much reason for saying, that his own cruel death 
was but a just retaliation. On the accession of Elizabeth, Baptists 
much increased ; and notwithstanding Fuller's exultation, "That our 
countrymen were free from the infection," it is highly probable that 
Englishmen, as well as foreigners, were found in their societies. On 
Easter day, 1575, was discovered a congregation of Dutch Anabaptists, 
at Aldgate, London. Many were imprisoned, and four of them, bearing 
faggots, made their recantation at Paul's Cross. Next month, eight 
Dutch women were banished ; but two, for their peculiar obstinacy, 
were sentenced to be burned. At length the Baptists banished from 
England by the proclamation of Elizabeth, fled to Holland. Here they 
were first in communion with the independent churches ; but the differ- 



164 Baptists. 

ence of their sentiments having created dissensions, they separated and 
formed distinct societies. The learned Ainsworth had been some time 
pastor of the Independent church at Amsterdam, when it was joined by- 
John Smith, who had been a minister of the church in England. Mr. 
Smith, having declared his objection to infant baptism, was opposed by 
Ainsworth, and by Robinson, pastor of the Independents at Ley den. 
Many controversial pieces were published on both sides. As Mr. Smith 
thought there was no one at that time duly qualified to administer the 
ordinance, he baptized himself, for which he was called a se-baptist. 
He afterwards adopted the sentiments of the Arminians, and became the 
father of the general baptists. This subdivision published a confession 
of faith, which diverges much farther from Calvinism than those who 
are now called Arminians would approve. 

In England, in the year 1608, Enoch Clapham writing against 
those whom he calls sectaries, charges them with separating not only 
from the established church, but from the Brownists, or other Puritans, 
and retiring to worship in woods, and plant churches in foreign lands. 
Some on meeting to form themselves into a Baptist church, felt the 
same difficulty which had induced Mr. Smith to baptize himself; but 
they adopted a different method to extricate themselves from the em- 
barassment. They sent Richard Blount, who understood the Dutch 
language, to a Baptist church in Holland. Having been baptized he 
returned, and administered the ordinance to Samuel Blacklock, a 
minister. By these two, all the rest of the society, about fifty persons 
were baptized. 

It is supposed that the first treatise against the baptism of infants, 
which appeared in the English language, was the translation of a book 
written in Dutch. Previous to this however, the Baptists had de- 
fended their own sentiments from the press, and published a confession 
of their faith. They presented to King James, and his parliament, an 
"Humble supplication," in which they vindicate their sentiments concern- 
ing civil government, and sign themselves " Those who are unjustly 
called Anabaptists." 

The Baptists now began to appear as a distinct member of the 
Puritan body. The Independant congregation of which Henry Jacob 
was pastor, having become very numerous, was in the year 1616, di- 
vided into several churches ; and those of them who adopted the prin- 
ciples of the Baptists, chose Mr. Spillsbury for their pastor. This sep- 
aration from the Independent churches, in order to form a communion 
distinguished from them, only by these peculiar views of baptism, natu- 
rally produced controversy. 






Associated Baptists. 165 

The Long Parliament having wrested from the hands of Laud the 
crosier which he had employed as a rod of iron to crush all freedom of 
opinion, the Baptists came forth to defend their cause on a more public 
stage. A species of ecclesiastical chivalry was the fashion of the day. 
Divines selected as the champions of their respective parties, met in 
these consecrated lists, to determine by single combat the merits of 
their cause. The Baptists, with all the ardour of recent conviction, 
threw down the gauntlet, and by frequent exercise, became skillful 
fencers in these bloodless duels. 

Dr. Featly, a divine of the Established church, was one of the first 
opponents of the rising sect. He contended against four persons, and by 
his own confession wrote the record of the conflict with a pen dipped in 
gall. Shortly after this, Mr. Baxter says, he first became acquainted 
with the Baptists. Some young men had submitted to immersion, and 
joined a church which Mr. Tombes had formed at Bewdley, three miles 
from Kidderminster. They endeavored in vain to draw Mr. Baxter into 
a paper war with Mr. Tombes, but at length a public disputation be- 
tween these two leading men was appointed. They met in the parish 
church at Bewdley, and disputed from nine in the morning, till five in 
the evening. On Mr. Baxter's side, it was said, that this contest satis- 
fied, not only the inhabitants of Kidderminster, but also Mr. Tombes' 
own townsmen, except about twenty, who composed his church. But 
as all such public tournaments are most unhappily calculated to make 
men contend for victory, rather than truth, so both sides usually claim 
the victory which was the case in the battle of Bewdley. 

While the Baptists were struggling for the establishment and dif- 
fusion of their principles, the Quakers arose with most decided hostility 
to what they called water baptism. Hence these two parties from their 
origin, stood peculiarly opposed to each other ; for to contend in behalf 
of the exclusive baptism of believers by immersion, would be a nugatory 
warfare, if George Fox, and his followers could prove that the only 
Christian baptism was that of the Spirit. 

A public dispute was held at High Wycombe, Buckinghamshire in 
1670, between a Baptist and a Quaker. Four years after they persecuted 
each other with books, of which the bitter titles excite regret, that 
sufferings had not taught them more respect for companions in tribula- 
tion. William Penn, irritated by the charges which a Baptist had 
preferred against the Friends, appealed to the whole body for justice. 
To arouse their attention, Penn's book was given away at the doors of 
Baptist meeting-houses. But after an examination, the Baptists pro- 



166 Baptists. 

nounced their champion innocent. The Quakers, however, deny that 
the affair received an impartial investigation. 

More severe conflicts awaited the Baptists. Mr. Henry Denne was, 
by the Long Parliament, imprisoned for preaching against infant 
baptism, and for acting upon what appeared to him scriptural principles ; 
for instead of the unbounded license, which is supposed to have been 
the sin of those times the spirit of intolerance still usurped the throne 
of Deity, by attempting to rule in the empire of conscience. 

After the Senate had published what we may term an apology for 
the sectaries, it passed a most disgraceful ordinance, denouncing severe 
penalties on certain opinions, among which the denial of infant baptism 
was distinctly mentioned. The law was found too vile to be executed. 
When Cromwell was rising into power, having determined, for political 
reasons, to cashier the officers of his regiment, he assigned what he 
thought would be the least odious pretence, that they were Anabaptists. 
Yet, in the general tenor of his government, the Protector merited that 
title for his conduct towards the Baptists, whom the advocates for 
covenant uniformity longed to crush. 

At the Restoration, Major General Harrison, who was of this com- 
munion, being condemned as one of the regicides, died not merely with 
calmness, but with joy. Venner's insurrection was the signal for a 
general persecution of the Baptists ; though Mr. Henry Jesse shortly 
after declared, that Venner himself said, " There was not one Baptist 
in his party ; and that if they succeeded, the Baptists should know 
that infant baptism was an ordinance of Jesus Christ." 

A congregation of Seventh-day Baptists in London was disturbed, 
and the preacher, Mr. John James, was accused by an unhappy wretch 
of uttering treasonable words. Though it was solemnly sworn by those 
who were present, that the words were never uttered, he was con- 
demned. His wife presented a petition to Charles, who, on hearing the 
name of the petitioner, said, " Oh, Mr. James, he is a sweet gentle- 
man." But the king afterwards so completely changed his tone, as to 
say, "The rogue shall be hanged." For once, Charles remembered 
his promise, and Mr. James was sent to join the noble army of martyrs. 
Upon the infamous statute of Elizabeth, ten men and two women, 
taken at a meeting near Aylesbury, were required to conform to the 
establishment, or abjure the realm. Declaring that they could do neither, 
they threw themselves upon the mercy of the court ; but as the tender 
mercies of the wicked are cruel, the twelve were condemned to die. 
Aylesbury was thrown into the utmost alarm at the bloody sentence ; 
for the rest of the Dissenters, who were the principal part of the inhabi- 



Associated Baptists. 167 

tants, expecting that their turn would come next, shut up their shops, 
and abandoned all attention to business. The son of one of the con- 
demned persons rode up to London, to confer with Mr. William Kiffin, 
who, though a Baptist, had some interest at Court. When Chancellor 
Hyde laid the case before his Majesty, Charles seemed much surprised, 
and promised his royal pardon. But afraid that his father would be 
pardoned after he was hanged, the son begged for an immediate reprieve, 
which, having obtained, he returned with sufficient speed to save these 
devoted lives. 

The Baptists claim the high honor of being the first who, in Eng- 
land, asserted the rights of conscience ; of establishing, on the immuta- 
ble basis of just argument, and Scripture rule, the right of every man to 
worship God as conscience dictates, in submission only to divine com- 
mand. The Hansard Knollys Society, which takes its name from a re- 
nowned champion of this principle, an early distinguished member of the 
sect, have thought it right to publish these early tracts, memorials of 
their brave and conscientious forefathers, not from approving of every 
ill-advised word by which they may be alloyed, but as they "Were 
the first articulations of infant liberty ;" the first utterances of the voice 
of truth and pure Christianity, issuing from the pioneers of the soul's 
freedom. A well- written Historical Introduction to the Tracts may be 
described as a good concise history of the Reformation in England. The 
modern reader who is the friend of unlimited freedom of conscience, will 
be charmed with the brave, uncompromising, and really enlightened spirit 
displayed even in the most homely of these tracts. 

When the great Assembly of Divines met in St. Margaret's church, 
Westminster, in the middle of the seventeenth century, so far was the 
generality of men, even those of the most expanded minds, from appre- 
hending the true principles of religious freedom, that Milton himself, 
though a noble defender of religious toleration in general, places excep- 
tions to its universal extension, and regards Romanism and 1 idolatry as 
not to be comprised in its benefits. Sir Harry Vane, taught by Roger 
Williams, appears to have been the only one in the assembly who as- 
serted any thing like consistent sentiments. He pleaded for " A full 
libertie of conscience to all religions," and opposed the clause, says 
Baillie, which required subscription to the covenant before ordination. 
To the Anabaptists, as they were then nick-named, the high praise is 
due, that at this period and before it, they had been clear in the princi^ 
pie, " That it is not only unmerciful, but unnatural and abominable, yea 
monstrous, for one Christian to vex and destroy another for difference 
on questions of religion." Such was the language of a Baptist writer 



168 Baptists. 

in 1646, And in 1647, Samuel Richardson, a Baptist also, asks, 
" Whether it be not better for us that a patent were granted to monopo- 
lize all the cloth and corn, and to have it measured out unto us, at their 
price and pleasure, which yet were intolerable, as for some men to ap- 
point and measure out to us what and how much we shall believe and 
practise in matters of religion ?" " If," the same writer asks, " If the 
magistrate must punish errors in religion, whether it does not impose a 
necessity that the magistrates have a certainty of knowledge in all in- 
tricate cases? And whether God calls such to that place w T hom he 
hath not furnished with abilities for that place ? And if a magistrate 
in darkness, and spiritually blind and dead, be fit to judge of light, of 
truth, and error? And whether such be fit for the place of the 
magistracy?" 

Such are specimens of the kind of questions addressed by Baptists to 
the consideration of the Assembly of Divines, where none of them were 
considered worthy of a seat. 

It is now full time to sketch the History of the Baptist Body in 
the United States. Every one is interested in the facts connected with 
the arrival of the Pilgrim fathers in Massachusetts, in the year 1620, 
and are acquainted with the statement of Dr. Cotton Mather, in his 
t( Magnolia" that "Some of the first planters of New England were 
Baptists," and many facts and still existing documents go to confirm 
the statement. 

The early emigrants to Massachusetts w T ere composed of two 
classes. The former of which were Puritans, members of the estab- 
lished church, w r ho would have been fully content had the irregularities 
and grosser improprieties of the church been reformed ; and others were 
non-conformists, who generally worshipped apart, conscientiously ob- 
jecting to the forms of the church, so strongly that they could not 
worship within its walls. Comparatively few of them, however, object- 
ed to the principle of an union between the church and the state. 
The result of this was, that on their arrival in New England such an 
union was recognized, and from this fact originated all the unhappy 
contentions which existed till within the present generation, — till the 
law of Massachusetts passed making the support of religion entirely 
voluntary. The compulsory support of the ministry was the first evil 
of a religious character established by the government of Massachusetts, 
and the last which was removed. 

Speaking of the Pilgrim fathers, and their designs in coming to this 
country, Dr. Bushnell has well said, " They as little thought of raising 
a separation of church and state as of planting a new democracy. They 



Associated Baptists. 169 

accepted in full and by formal reference the English doctrine on this 
subject and Robinson even professed his willingness to accept the ' Oath 
of supremacy/ which acknowledges the king as the rightful head of the 
church. When a new settlement or town was planted, they said, not 
that the settlers were become a body politic, but that they were 
' Inchurched.' And when Davenport preached on the terms of suffrage, 
the problem stated was " How to order a frame of civil government in 
a plantation whose design is religion.' " 

It is a painful fact that the Pilgrim fathers did not clearly under- 
stand the doctrine of Religious freedom. Comparatively few had dis- 
covered that any established form of Religion must be essentially intol- 
erant. Hence, in the early history of New England, existed banish- 
ment for holding religious heresies, or what was considered such, and 
hanging in case of their return from banishment. Toleration was 
preached against, as a sin in rulers, that would bringdown the judgment 
of Heaven upon the land. Mr. Dudley died with a copy of verses in 
his pocket, of which the following two lines make a part : — 

" Let men of God, in court and churches, watch, 
O'er such as do a toleration hatch." 

There can be no doubt that while the Baptists worshipped with 
their pedobaptist brethren, there were frequent contentions between the 
parties, relating alike to baptism, to the support of the ministry, and to 
the general union of civil and ecclesiastical affairs. We think, too, that 
we can perceive indications of attempts to organize separate churches on 
the part of Baptists, but for many years, they proved failures. 

Early in the seventeenth century, Sir Edward Coke, one of the 
most eminent lawyers which England has ever produced, observed at 
the church where he usually worshipped, a lad taking notes of the ser- 
mons. Pie was pleased with his modest appearance, and his promising 
talents, and sent him to Oxford University. The name of this lad was 
Roger Williams. He was born of humble parentage in Wales, about 
1599 ; and after a good education, received ordination in the church of 
England. He soon began to show great independence of mind, and 
could not submit to the tyrannical laws which aimed to control the con- 
sciences of his countrymen ; he saw, too, the errors of his own church, 
and was very early convinced that there was small hope of their re- 
moval. In a word, he became a resolute Dissenter from the ecclesiasti- 
cal establishment. 

At the age of thirty-one, he sailed with his wife, December 1, 1630, 
to this country, and arrived at Nantucket, February 5, 1631. His ener- 



170 Baptists. 

getic piety made him popular, and he was soon invited to become assis- 
tant minister at Salem. Not many years afterwards he was accused of 
" Embracing principles which tended to Anabaptism;" was "Hunted 
like a partridge upon the mountains;" and was at length driven from 
the colony. He sought and found among the Indians of what is now 
called Rhode Island, the rest denied to him by Christians. March, 1639, 
he was baptized, and with ten others formed the first Baptist Church at 
Providence, an engraving of whose present building appears on page 117. 
Often as the inscription on the bell of this Church edifice has been 
printed, it cannot be improper to introduce it here : — 

" For freedom of conscience the town was first planted ; 
Persuasion, not force, was used by the people ; 
This church is the eldest, and has not recanted, 
Enjoying and granting, bell, temple, and steeple." 

Roger Williams always declared that the worst statute in the Eng- 
lish code was that which enforced attendance upon the parish Church. 
To compel men to unite with those of a different creed, he regarded as 
an open violation of their natural rights. No one should be bound to 
worship, or, he added, " To maintain a worship against his own consent." 
What ? exclaimed his antagonists, amazed at his tenets, " Is not the 
laborer worthy of his hire ?" " Yes" replied he, " From them that 
hire him." 

" How sorrowful, how sorrowful ! 
Thou Freedom's foremost friend, 
That they who toiled with thee for truth, 
Thy bleeding heart could rend. 

How terrible, how terrible ! 

When exiled from thy home, 
Thy co-exiles could drive thee forth, 

'Mid savages to roam. 

How cruelly, how cruelly, 

Thy persecutors plied 
The stabs of slander to thy heart, 

Nerved by a bigot-pride. 

How dolefully, how dolefully, 

The tale breaks on the ear, 
When the long sorrow of thy life 

Impartially we hear. 



Associated Baptists. 171 

But gloriously, but gloriously, 

The victory was wrought, 
When trusty time took up the sword, 

And thy own battle fought. 

Yes, gloriously ! yes, gloriously ! 

For now throughout our land, 
None dare the sacred conscience touch 

With sacrilegious hand. 

Yes, gloriously ! yes, gloriously ! 

For lo ! throughout the world, 
The truth is pushing on the war, 

With banners high unfurled." 

The German philosopher — Gervinus — in a work, lately published, 
entitled " An Introduction to the History of the Nineteenth Century" 
in discussing the doctrines of the Reformation, and their influence upon 
the world, thus speaks of Roger Williams, and the doctrines first evolved 
by that illustrious Reformer : 

u In accordance with these principles, Roger Williams insisted in 
Massachusetts upon allowing entire freedom of conscience, and upon 
entire separation of the Church and the State. But he was obliged to 
flee, and in 1636 he formed in Rhode Island a small and new society, 
in which perfect freedom in matters of faith was allowed, and in which 
the majority ruled in all civil affairs. Here in a little State, the fun- 
damental principles of political and ecclesiastical liberty practically 
prevailed, before they were even taught in any of the schools of philo- 
sophy in Europe. At that time people predicted only a short existence 
for these democratical experiments — universal suffrage, universal eligi- 
bility to office, the annual change of rulers, perfect religious freedom — 
the Miltonian doctrines of schisms. But not only have these ideas and 
these forms of government maintained themselves here, but precisely 
from this little State have they extended themselves throughout the 
United States. They have conquered the aristocratic tendencies in 
Carolina and New York, the High Church in Virginia, the Theocracy 
in Massachusetts, and the Monarchy in all America. They have given 
laws to a continent, and formidable through their moral influence, they 
lie at the bottom of all the democratic movements which are now shak- 
ing the nations of Europe." 

A few years before the baptism of Williams, though unknown to 
him, the Rev. Hansard Knollys, a distinguished Baptist minister in 
London, arrived in Boston, where he remained some time diffusing, as 
he could, baptist principles. He was the first minister ever settled in 



172 Baptists. 

New Hampshire, He took charge of the church at Dover in 1635, and 
resigned in 1639. His character was injured by some historians in New 
England ; but he was vindicated by Drs. Cotton Mather and Neale. 
Seeing little hope of organizing Baptist churches, he returned to Eng- 
land in 1639. 

In the year 1639, the same year in which Williams organized his 
church, and Knollys returned to England, an attempt was made in 
Weymouth, a town about fourteen miles southeast of Boston, to gather 
a small church of Baptist believers. John Spur, John Smith, Richard 
Sylvester, Ambrose Morton, Thomas Makepeace, and Robert Lenthal, 
were the principal promoters of the design. They were all arraigned 
before the general court of Boston, where they were treated according 
to the practice of the day. Smith, who was probably considered the 
greatest transgressor, was fined twenty pounds, and committed to prison 
during the pleasure of the court. Sylvester was fined twenty shillings 
and disfranchised. Morton was fined ten pounds, and counselled to go 
to Mr. Mather for instruction. Makepeace had probably no money; 
he was not fined, but received a modest hint of banishment unless he 
reformed. Lenthal compromised the matter with the court for the 
present ; consented to appear before it at the next session ; and was 
enjoined to acknowledge his faults. How matters finally terminated 
with him we do not know ; but it is certain that he soon after went to 
Rhode Island, and began to preach there. 

Of another of the beautiful Baptist church edifices in Rhode Island 
we here give an engraving. It is that of Warren, built in 1844, for 
a church formed about a century ago, and which is now in a high state 
of prosperity, having about three hundred communicants. 

About this time, several persons of distinction, including two of the 
professors of Cambridge University, and Lady Moody, of Lynn, became 
Baptists, and had to remove from the colony. And in 1644 a poor 
man, of the name of Painter, became a Baptist, and was complained of 
to the court for refusing to have his child baptized. The court with 
judicial dignity, interposed their authority in favor of the child. And 
because the poor man gave it as his opinion, that infant- baptism was an 
anti-christian ordinance, "He was," says Backus, "Tied up and whipped," 

In the mean time, Roger Williams had been to England, bringing 
back with him a charter signed by the King granting full and entire free- 
dom of conscience to the colony which the bold Baptist had originated. 
While this fact greatly encouraged the Baptists it did nothing to abate 
the persecutions of those who opposed them. Three men of Lynn, in 
the colony of Massachusetts, named Clark, Holmes, and Crandal, were 




First Baptist Church, Warren R. I. 



173 



Assocated Baptists 175 

convicted of being Anabaptists, and the first was sentenced to pay a fine 
of twenty pounds, the second of thirty and the last of five, or to be 
publicly whipped. 

The cause, however, gradually progressed, and so much the more, 
because it was felt to be that which promoted civil freedom, as well as 
religious. The prevailing party, in spite of checks from the government 
in England, and of growing public opinion at home, showed no disposition 
to give up the contest. We will give an illustration or two of this fact. 

The town of Ashfield, in Massachusetts, was incorporated by this 
name in 1764, but was previously called Huntstown, and a few families 
settled in it as early as 1742. In 1761, the Christians of that town 
took measures to organize a Church, and having embraced the then 
widely-spread faith of the Baptists, they sent to the Rev. Noah Allen, 
of Stafford, Conn., to come among them, and baptize. Their Church 
was organized July 1, 1761, and the Rev. Ebenezer Smith, one of their 
own number, was soon after ordained over them. In copying an ac- 
count from the Franklin County Association Minutes of the persecu- 
tions which these Christians underwent, there can be no wish to revive 
unhallowed feelings between the pedobaptist brethren and the Baptists, 
but simply to show the unhappy consequences of the union between the 
Church and the State, and to excite gratitude to God that such events 
are passed away from us, we trust, for ever : — 

" When I was ordained," says Mr. Smith, " More than half the peo- 
ple in town were agreed in it, and attended my ministry. The pedobap- 
tists came into town, and in 1763, settled a minister. There was, ac- 
cording to law, three hundred acres of land given to the first minister 
settled in town. The pedobaptists claimed that, and got it. There 
were three hundred acres more given, the use of which was for the sup- 
port of the ministry. The pedobaptists rented that, and refused to let 
the Baptists have one cent of the avails. The General Court about 
this time passed a law granting the pedobaptists the privilege of taxing 
all the land in town to pay their ministers, and build their meeting- 
houses ; and if any refused to pay, power was granted to sell their lands 
to cancel the debt. We sent a petition to the General Court for relief, 
but were refused. We immediately agreed not to pay the tax, and in 
the month of April, 1770, they presented a tax of £507, which had been 
raised for the support of their minister, and erection of their meeting- 
house. They commenced selling our land, and in all sold about four 
hundred acres, ten of which was my own, worth ten dollars per acre. 
The next day, while they were surveying the land, my little son, four 
years old, came to me crying, saying, * Father, have the men come to 



176 Baptists. 

take away our home V We again petitioned the Court for relief, and 
finally a committee of five was appointed to listen to our complaints, 
and report. I was appointed to stand before them, and plead our cause. 
The owners of the land also appeared, and remonstrated against us. 
After a full hearing, the committee reported in substance, that in the 
sale of our lands, there was nothing unjust, and since it was in accord- 
ance with law, we had suffered no wrong. The report was adopted by 
the Court. Thus we were left in the hands of our neighbors, to tax and 
sell as much of our land as they pleased." 

It appears from the Records, that these unjust taxes were paid from 
1763 to 1768. In the mean time efforts had been made for relief, but 
failing in these, they decided to submit to the execution of the unjust 
law rather than violently oppose the magistrates who acted against the 
principles of justice and the convictions of their consciences. Mr. 
Smith further says, u Thus all hope of human help seemed to fail, and 
the mouths of our enemies were opened wide against us, insulting us in 
a most reproachful manner, tauntingly saying, that when the negroes 
are freed, the Baptists may hope to be. But I had this for my support, 
that there was a God in heaven who would not always suffer his truth 
to be perverted, or his trusting disciples to suffer reproach. In the 
month of April, by the help of some friends, the whole matter was sent 
to England, and laid before the King. In October following an order 
came from the King to restore our lands, and exempting us from further 
taxation. This order, while it carried dismay and bitter animosity to 
the hearts of our enemies, was like good news from a far country to the 
hearts of my afflicted brethren, and we felt called upon anew to rejoice 
in the Rock of our defence, and the God of our salvation." 

At the New London, Conn., Baptist Association, 1849, the Rev. 
A. V. Dimock furnished the following account of persecution in Con- 
necticut in the last century : — 

My great-grandfather, Shubael Dimock, and his son Daniel, were 
bitterly persecuted for preaching the Gospel " contrary to the law," 
and their property wasted by repeated fines. But this did not satisfy 
their persecutors, nor close the mouths of these men. 

Just as Shubael closed his sermon at a school-house in Mansfield, 
a sheriff arrested him upon a warrant to commit him to Windham jail. 
His offence was as follows : u The said Shubael Dimock has been con- 
victed of preaching in a school-house in Mansfield, and under an oak 
tree in Ashford." He was required to walk before the officer to prison. 
But he replied, " I have no call there, neither can I voluntarily go, 
since I have said, God willing, I will preach this evening in Ashford 



Associated Baptists. 177 

under the oak tree." The officer urged that it was his duty to commit 
him to jail. " Well, then," said the prisoner, " If you have a duty to 
perform, you must attend to it ; I shall not resist." He was at length 
set upon a horse and directed to guide it to Windham. Even this he 
refused to do, and the sheriff was compelled to mount the horse behind, 
and with his arms around him to guide the horse to the prison. Here 
he lay confined nine months, still proclaiming the truth as he had op- 
portunity, for he declared that it was impossible to prevent his preach- 
ing unless they cut out his tongue. 

Soon after his release he removed with his family to the province 
of Nova Scotia, which had just fallen into the hands of the English, 
where he found a wider door of usefulness opened, and a more produc- 
tive field of labor. 

Here is another evidence of the prevalent spirit : — 
Dr. Smith was full six feet high, of an erect gait, and majestic as- 
pect. His manners were uncommonly bland and courteous, and his 
noble heart full of love to God and man. When he went to Haverhill, 
the Congregational Church had just divided upon the subject of new 
and old light. One of the parties, supposing Dr. Smith to be a Pedo- 
baptist minister, invited him to preach. They were all delighted with 
him, and wished to settle him as their minister, " Right off." But he 
informed them he was a Baptist, and this soon turned the tide of af- 
fairs ; their admiration gave way to contempt, and their love to hatred. 
They could not even bear his presence, and the select men of the town 
commissioned an officer to warn him out of the place. The poor man 
who was sent to read the notice was so awed by Dr. Smith's dignified 
presence, that he could not read it, but tremblingly stammered out — 
"I — I — warn you — off God's earth!!!" "Why, man," said the 
Doctor, " w T here shall I go V 3 " To the isle of Shoals, if you have a 
mind to," replied the man, and then ran off. Dr. Smith did not obey 
the lordly mandate of his inquisitors, but continued to preach the 
gospel — treated every one with kindness and courtesy, met their oppo- 
sition in the spirit of Christian love, and finally overcame it. He was 
never known to say an unkind word, or meet the abusive conduct of his 
enemies, except with generous allowance and compassion. He was a 
chaplain in the revolutionary army, and gained the esteem and affection 
of officers and men. His preaching was truly evangelical, rich and im- 
pressive. He was a great friend to ministerial education, and advoca- 
ted the doctrine of giving pastors and preachers an adequate support — 
sentiments exceedingly unpopular in those days. He never disputed or 
contended about his opinions, but would state them calmly, deliberately 

12 



178 Baptists. 

and kindly, quoting* the word of God as his authority, and then leave 
them to produce their effect. He was pre-eminently a godly man. 
There was a heavenliness in his conversation which at once interested 
and delighted. His lahors were greatly blessed to the conversion of 
souls. He died in A. D. 1804, universally loved and lamented. 

We may add here, that in 1663 was organized, by the Rev. John 
Myles, one of the ejected clergymen of England, the Baptist church at 
Swansea, Mass. ; in 1701 was formed the church at Welshtract, now 
in the State of Delaware ; in 1714 originated the church in Prince 
George County, the first in the State of Virginia ; the first church of 
the order in New York began in 1762, under the ministry of the Rev. 
John Gano. And after a few years, Baptists from England, Ireland, 
Wales, and Holland began to emigrate in considerable numbers to the 
American colonies, so that the denomination rapidly extended. 

If from what we have said, the reader has supposed that the per- 
secution of the Baptists was confined to New England, the facts of the 
case will soon prove the contrary. In Virginia, as is well known, 
Episcopacy had long been established, but notwithstanding this, igno- 
rance prevailed to a most alarming degree. In 1741 a very delightful 
revival of religion took place, chiefly under the preaching of the distin- 
guished George Whitefield. The Baptists, not long after this period, 
became very numerous in that colony, and as their principles led them, 
of necessity, to oppose all established churches, and woe, woe was it 
for those who sustained such a character. We shall here be indulged 
in giving a narrative which both illustrates the character of those times, 
and affords a most interesting view of a distinguished patriot and 
orator. In those days of persecution, the Baptists were the most nu- 
merous class of Dissenters in Virginia, and they most of all .groaned 
under the strong arm of power, because they were the first to resist 
the hierarchy. Their ministers were generally poor men, warm-hearted, 
and affectionate, and spent much time in gratuitous services in promot- 
ing the spiritual welfare of their fellow-men. It is not certain that 
there was ever an existing law in the colony of Virginia which autho- 
rized the imprisonment of any person for preaching the gospel, but it is 
certain that imprisonment often followed preaching. Many instances 
might be given : such as that on June 4, 1768, John Walker, Lewis 
Craig, James Childs, and others were dragged before the magistrates in 
Spotsylvania County, and bound over for trial. Three days after they 
were indicted as " Disturbers of the peace." The prosecuting attorney 
made this formidable charge : i( May it please your worships, these men 
are great disturbers of the peace ; they cannot meet a man in the road, 



Associated Baptists. 179 

but they must ram a text of scripture down his throat." Elder Waller 
made an ingenious and able defence, and perplexed the judges to know 
what to do with these singular criminals. They offered to release them 
if they would pledge themselves to preach no more in that county. Of 
course they refused this pledge, and were sent to jail, where they were 
closely imprisoned forty-three days, but were finally liberated by the 
authority of the deputy governor, Honorable John Blair. Others were 
at various times thus imprisoned from 1768 to 1775. One trial for this 
crime has been made memorable on account of the unsolicited, eloquent, 
and successful services of the renowned Patrick Henry, 

Three Baptist preachers were brought to trial for preaching. The 
indictment brought against them was " For preaching the gospel of the 
Son of God" contrary to the statute in that case provided, and there- 
fore disturbers of the peace. The clerk was reading the indictment in 
a slow and formal manner, and he pronounced the crime with emphasis, 
" For preaching the gospel of the Son of God," when a plain-dressed 
man dismounted his horse, entered the court-house, and took his seat 
within the bar. He was known to the court and lawyers, but a stranger 
to the mass of spectators, who had gathered on the occasion. This was 
Patrick Henry, who, on hearing of this prosecution, had rode some 
fifty or sixty miles from his residence in Hanover County, to volunteer 
his services in the defence of the prisoners. He listened to the further 
reading of the indictment with marked attention, the first sentence of 
which that had caught his ear, was, " For preaching the gospel of the 
Son of God." When the indictment had been read, and the prosecuting 
attorney had submitted a few remarks, Henry arose, stretched out his 
hand, and received the paper, and then addressed the court : 

" May it please your worships : I think I heard read by the pro- 
secutor as I entered this house, the paper I now hold in my hand. If I 
have rightly understood, the king's attorney of this colony has framed 
an indictment for the purpose of arraigning and punishing by imprison- 
ment, three inoffensive persons before the bar of this court, for a crime 
of great magnitude — as disturbers of the peace. May it please the 
court, what did I hear read ? Did I hear it distinctly, or was it a mis- 
take of my own ? Did I hear an expression, as if a crime, that these 
men, whom your worships are about to try for a misdemeanor, are 
charged with, what !" and continuing, in a low, solemn, heavy tone, 
"For preaching the gospel of the Son of God !" Pausing, amidst the 
most profound silence and breathless astonishment of his hearers, he 
slowly waved the paper three times around his head, then, lifting up 
his hands and eyes to heaven, with extraordinary and impressive energy, 



180 Baptists. 

he exclaimed, " Great God !" The exclamation — the action — the 
burst of feeling from the audience were all overpowering. Mr. Henry 
resumed : — 

" May it please your worships : — in a day like this, when truth 
is about to burst her fetters — when mankind are about to be raised to 
claim their natural and inalienable rights — when the yoke of oppression 
which has reached the wilderness of America, and the unnatural 
alliance of ecclesiastical and civil power, is about to be dissevered— at 
such a period, — when liberty — liberty of conscience, is about to awake 
from her slumberings and inquire into the reason of such charges as I 
find exhibited here to-day in this indictment !" Another fearful pause, 
while the speaker alternately cast his sharp, piercing eyes on the court 
and the prisoners — and resumed : — " If I am not deceived, according to 
the contents of the paper I now hold in my hand, these men are accused 
of e preaching the gospel of the Son of God.' — Great God !" Another 
long pause, during which he again waved the indictment around his 
head — while a deeper impression was made on the auditory. Resuming 
his speech — " May it please your worships ; there are periods in the 
history of man, when corruption and depravity have so long debased 
the human character, that man sinks under the weight of the oppressor's 
hand and becomes his servile — his abject slave ; he licks the hand that 
smites him ; he bows in passive obedience to the mandates of the 
despot, and in this state of servility he receives his fetters of perpetual 
bondage. But, may it please your worships, such a clay has passed 
away ! From the period when our fathers left the land of their nativity 
for settlement in these American wilds — for Liberty — for civil and re- 
ligious liberty — for liberty of conscience — to worship their Creator ac- 
cording to their conceptions of Heaven's revealed will ; from the moment 
they placed their feet on the American continent, and in the deeply 
imbedded forests sought an asylum from persecution and tyranny — from 
that moment despotism was crushed ; her fetters of darkness were 
broken, and Heaven decreed that man should be free— free to worship 
God according to the Bible. Were it not for this, in vain have been 
the efforts and sacrifices of the colonists ; in vain were all their suffer- 
ings and bloodshed to subjugate this new world, if we, their offspring, 
must still be oppressed and persecuted. But, may it please your 
worships, permit me to enquire once more, for what are these men about 
to be tried ? This paper says < for preaching the Gospel of the Son of 
God.' Great God. For preaching the Saviour to Adam's fallen 
race." 

After another pause, in tones of thunder he enquired — " What 




Patrick II^net. 



181 



Associated Baptists. 183 

Then, for the third time, in a slow, 
dignified manner, he lifted his eyes to heaven, and waved the indict- 
ment around his head. The court and the audience were now wrought 
up to the most intense pitch of excitement. The face of the prosecut- 
ing attorney was pale and ghastly, and he appeared unconscious that 
his whole frame was agitated with alarm ; and the judge, in a tremu- 
lous voice, put an end to the scene, now becoming extremely painful, 
by the authoritative command — u Sheriff discharge those men!" 

Patrick Henry was a native of Virginia, of which State he be- 
came Governor. He was eminent through life as a statesman and an 
orator. A little before his death, he remarked to a friend, who found 
him reading his Bible, " Here is a book worth more than all the other 
books which ever were printed ; yet it is my misfortune never to have, 
till lately, found time to read it with proper attention and feeling." 

This excellent man left in his Will the following important pas- 
sage : — 

" I have now disposed of all my property to my family : there is 
one thing more I wish I could give them, and that is, the Christian re- 
ligion. If they had that and I had not given them one shilling, they 
would be rich ; and if they had not that, and I had given them all the 
world, they would be poor." 

The descendants of Patrick Henry are now members of Baptist 
churches, and the inhabitants of the counties in Virginia where the 
Baptists were then persecuted, are now almost all connected with that 
denomination. 

In February 1785, says a writer in the third volume of the 
Christian Review, " A law for the establishment and support of Reli- 
gion was passed in Georgia, through the influence of the Episcopalians. 

" It embraced all denominations, and gave all equal privileges ; but 
in May, the Baptists remonstrated against it, — sent two messengers to 
the Legislature, and in the next session it was repealed. In both min- 
isters and members they were much more numerous than any other de- 
nomination. Their preachers might have occupied every neighborhood, 
and lived upon the public treasury ; but no, they knew that Christ's 
' Kingdom is not of this world;' and believed that any dependence on 
the civil powder for its support, tends to corrupt the purity and pristine 
loveliness of religion. They therefore preferred to pine in poverty, as 
many of them did, and prevent an unholy marriage between the church 
of Christ and the civil authority. The overthrow of the above-named 
odious laws is to be attributed to their unremitting efforts ; they gene- 
rally struck the first blow, and thus inspired the other sects with their 



184 Baptists 

own intrepidity. It is owing to their sentiments, chiefly, as the friends 
of. religious liberty, that no law, abridging the freedom of thought or 
opinion, touching religious worship, is now in force to disgrace our 
statute books. It is not here asserted that but for their efforts, a 
system of persecution, cruel and relentless as that of Mary of England, 
or Catherine de Medici of France, would have obtained in these United 
States ; but is asserted, that the Baptists have successfully propagated 
their sentiments on the subject of religious liberty, at the cost of suffer- 
ing in property, in person, in limb, and in life. Let the sacrifice be 
ever so great, they have always freely made it, in testimony of their 
indignation against laws which would fetter the conscience. Their op- 
position to tyranny was implacable, and it mattered not whether the in- 
tention was to tax the people without representation, or to give to the 
civil magistrate authority to settle religious questions by the sword. 
In either case, it met in every Baptist an irreconcilable foe." 

Many of the Baptists are of opinion that their system of church 
government, had somewhat to do with the foundation of the Constitu- 
tion of these United States, and tell us that the late Rev. Dr. Fish- 
back, of Lexington, Ky., a few years since, made the following state- 
ment, which he received from the late Rev. Andrew Tribble, who died 
at about the age of ninety-three years. 

Mr. Tribble was pastor of a small Baptist church, near Mr. Jeffer- 
son's residence, in the State of Virginia, eight or ten years before the 
Ameiican Revolution. Mr. Jefferson attended the meetings of the 
church for several months, in succession, and after one of them, asked 
the worthy pastor to go home and dine with him, with which request 
he complied. 

Mr. Tribble asked Mr. Jefferson how he was pleased with their 
church government. Mr. Jefferson replied, that its propriety had struck 
him with great force, and had greatly interested him ; adding, that he 
considered it the only form of pure democracy which then existed in 
the world, and had concluded that it would be the best plan of govern- 
ment for the American Colonies. This was several years before the 
Declaration of Independence. 

If proof were requisite that the principles of the Baptists were 
favorable to freedom, we have an illustration in the following statement 
made on undoubted authority. 

At the close of one of the earliest sessions of the Baptist Triennial 
Convention, probably in 1814, the late Rev. Dr. Furman, of Charleston, 
stopped on his way home at the city of Washington, where he took 
private lodgings ; but finding an acquaintance in company with Mr. 



Associated Baptists. 185 

Monroe, then a member of the Cabinet, he was introduced to that 
functionary as "Mr. Furman, of Charleston." Colonel Monroe, in 
taking his hand, remarked thoughtfully, as if trying to recal something, 
" Furman, Furman, of Charleston ! The name and the countenance 
seem familiar. May I enquire if you were once of the High Hills of 
Santee ?" asked Monroe. He was answered in the affirmative. " And 
were you the young preacher who fled for protection to the American 
camp, on account of the reward which Lord Cornwallis had offered for 
his head ?" "I am the same," replied Dr. Furman. Their interview 
was now deeply affecting, and Colonel Monroe could scarcely let him 
go, and did not till he related to the distinguished bystanders the circum- 
stance to which he had alluded. It seems that young Furman was not 
only a warm-hearted baptist preacher, but an ardent advocate of rebel- 
lion at the crisis of the Revolutionary war. Every where, on stumps, 
and in barns, as well as in the pulpit, he preached resistance to Britain, 
and alarm to the Tories. Urged by the latter, Lord Cornwallis, who 
had been made acquainted with his influence and daring, offered a thou- 
sand pounds for his head. Ascertaining that the Tories were on his 
tracks, young Furman fled to the American camp, which, by his prayers 
and eloquent appeals, he reassured, insomuch that it was reported Corn- 
wallis remarked, that " He feared the prayers of that godly youth 
more than the armies of Sumpter and Marion," 

Colonel Monroe related these particulars with great feeling and 
enthusiasm. Dr. Furman was now so much of a lion in the national 
capitol, that he prepared at once to leave it ; Monroe, however, would 
not allow him to go, but made an arrangement for him to preach in the 
Hall of Congress. In vain did the quiet minister disclaim his talents 
as a Court preacher. All the- elite, the honorable, and celebrated of 
the Metropolis were there, including the President, Cabinet Ministers, 
Foreign Ambassadors, etc., for his early adventures and eloquence had 
been noised about. In the midst of that crowded assembly, the clarion 
voice of Furman rang out, as it had once done in the camp of his coun- 
trymen. He seemed to feel at home, as among the high hills of Santee, 
where he first put the trumpet of the gospel to his mouth. His text 
was highly characteristic — " And now, why tarriest thou ? Arise and 
be baptized." Acts xxii. 16. He felt great freedom of mind and feel- 
ing, and riveted the attention of the audience, not only by his com- 
manding eloquence, but by " The spirit of power" sent down from the 
throne of God, The earnestness and the plainness with which "He 
rebuked the nobles and the rulers," were enough, like the discoveries 

7 o 7 

of Nehemiah of old, and of the first Baptists, to startle his time-serving. 



186 Baptists. 

conscience-stricken hearers. He paused in the last passage of his pero- 
ration, and surveying for an instant the scene before him, as he stood 
upon the grand climax of his appeal, and while all was still as the 
grave, uttered in the highest notes of his clear stentorian voice, " And 
now, why tarriest thou? Arise! and be baptized." At the word 
"Arise," not a few of his august, but electrified auditors did rise from 
their seats, as if alarmed at their past sinful sluggishness. Mr. Monroe, 
who soon after became President of the United States, always retained 
the highest veneration for good Dr. Furman. 

"The question may be asked," says the writer in the Christian 
Review, already quoted, " How should this denomination, in its senti- 
ments of religious liberty, be so much in advance of the age ? The form 
of church government established by the Puritans, was a pure demo- 
cracy, and essentially that of the Baptists. True ; but in the reception 
of members, the two denominations differ widely. While a large por- 
tion of the former came into the church by birth, the latter enter on 
their own responsibility. They feel that they have rights, and prize 
them. One feature in the policy of the former renders it a kind of pa- 
rental government, authorized to mould the opinions of its subjects be- 
fore they are able to discern them. But from the first, the Baptists 
seem to have perceived the truth on this subject. Whether they de- 
rived it from particular texts, or from the general principles of the 
Bible, it is not now for us to enquire. Their knowledge on this sub- 
ject is coeval with their existence as a distinct people. Religious lib- 
erty is a Baptist watchword, a kind of talisman, which operates like a 
charm, and nerves every man for action." 

At a time like the present, when no small degree of agitation is 
going on as to the character and the rights of women, it may gratify 
some of our readers to be reminded of an other interesting fact : 

In the days of persecution, when a large portion of the West was 
under the Spanish Government, a Baptist preacher, named Hannan, 
was thrown into prison. His wife was a woman of determined courage, 
and was greatly attached to her husband. She went to the Governor, 
and demanded his release. The Governor endeavored to evade her re- 
quest by caressing her babe, and making it rich presents. The woman 
said to him : — 

"I do not want your presents; I want my husband." 
He replied, (i I cannot grant your request, madam." 
She answered in a tone corresponding with her determination, " I 
will have him before to-morrow morning, or this place shall be deluged 
in blood ; for there are men enough who have pledged themselves to 



Associated Baptists. 187 

release him before morning, or die in the attempt to overcome any 
force you may have here." 

The Governor having but few soldiers at his command, prudently 
released him before night. 

To those who feel interested in the progress of the Baptist Body in 
the mighty West, it may be pleasing to see a specimen of their church 
buildings, we therefore place before them an engraving of the First 
Baptist Church, Cincinnati, Ohio. 

It is built, as the reader will perceive, in the semi-gothic style 
of architecture. Its dimensions are fifty-four feet by eighty-five on 
the ground, is forty feet in height, and is surmounted by a spire one 
hundred and thirty-six feet high, having a clock and bell. It is 
pleasant to add that it was opened without a debt. The church, under 
the pastorate of the Rev. D. Shepardson, has we believe, more than 
three hundred members. 

There are three or four anecdotes before us, which so clearly illus- 
trate some of the practices of this denomination, and exhibit the cha- 
racter of several of their leading ministers, that we make no apology 
for their introduction. 

It is well known that the late Rev. Dr. Baldwin, of Boston, was 
unusually happy and impressive in his administration of the ordinance 
of baptism. On a certain occasion, while he was engaged in baptizing 
the Rev. Daniel Merrill, of Sedgwick, Me., a dog, belonging to the 
candidate, on seeing his master going down into the water, leaped into 
the river, much to the merriment of a large concourse of boys, who had 
assembled as spectators to this Christian ordinance. The Doctor, on 
observing the dog swimming toward him, and noticing the effect it had 
produced on a portion of the promiscuous assemblage, lifted up his 
hands, and exclaimed in an extremely touching and affecting manner — 
" Oh, that I loved my Master, as that affectionate creature loves his." 
The whole current of merry feeling was at once changed, as by an 
electric shock. 

When tempted to be ambitious in writing or speaking, we think 
of an incident related by the Rev, Doctor Welsh, of Brooklyn, and are 
greatly benefited. 

Doctor Welsh states that when his former pastor, Doctor Staughton, 
lived in Philadelphia, an old fashioned Baptist minister visited that city 
and was invited by Doctor S. to preach in the Sansom street meeting 
house. The old gentleman dressed in his sheep's gray, and buttons to 
match, went through the preliminary exercises very acceptably ; but 
when he came to the preaching, feeling that he must be particularly 



188 Baptists. 

fine, he was in danger of making an entire failure. The intelligent au- 
dience could hardly restrain their laughter. Doctor S. was sitting on 
nettles, and inwardly asking what should be done ? Knowing that the 
old gentleman was " A good deal of a man when he was himself," the 
Doctor nervously pulled the speaker by the coat, and hurriedly 
whispered, " Brother ! brother ! ! give it to them bush fashion." The 
old gentleman swung off into the same style in which he preached in 
the woods of western Pennsylvania, and was then perfectly irresistible. 
The audience which had commenced with laughing ended with praying ; 
and " Give it to them bush fashion," grew into a proverb which is 
doing its work of profitable admonition even to this da}\ 

The Rev. Dr. Magoon has given an account of the excellent Dr. 
Stillman, which is too interesting to be abridged : 

" This distinguished patriot and divine was born in Philadelphia, 
but was removed early to Charleston, South Carolina, where he was 
educated, and where he was ordained in 1759. He removed to Boston 
in 1763, and remained there until his death in 1806, the universally 
admired pastor of the First Baptist church. He was small of stature, 
but great of soul. His courtesy was proverbial, his accomplishments 
diversified ; his piety undisputed by all, and his patriotic preaching un- 
excelled. He was explicit and bold in avowing his own peculiar views, 
but was exceedingly forbearing toward those who were conscientiously 
opposed to them. It was only the vicious and the recreant 5 those who 
armed themselves with malignant hatred against the cross and his coun- 
try, that suffered beneath his scathing bolts. His ambition and reward 
Were those of a moral hero, who contended without anger, conquered 
without meanness, and accumulated triumphs without pride ; habitually 
desirous of being governed by the golden rule, he fashioned his conduct 
under the influence of virtue and wisdom from above. Clothing his 
arms with light, he fought against the powers of darkness — at the same 
time contemplating, with humble gratitude, the miry pit from which he 
had emerged, and putting forth an active hand to rescue those who re- 
main behind. 

" He fostered every Christian enterprise and neglected no effort 
that might contribute to instruct those whom prejudice had blinded or 
to set free from the thraldom of error those whom cupidity had long kept 
bound. 

1 He was a man 
"Whose powers shed around him in the common strife, 
Or mild concerns of ordinary life, 
A constant influence, a peculiar grace.' 




First Baptist Church, Cincinnati, Ohio. 



189 



Associated Baptists. 191 

" The respect which this admirable preacher won was most com- 
prehensive, and of the highest kind. Among refined gentlemen, liberal 
scholars and eloquent divines, he was second to none of any section or 
name. Standing in the presence of armed foes, he preached with a 
power that commanded respect, even when he could not create com- 
punction. When the British took possession of Boston, and desecrated 
its sacred edifices, some of the more skilful of their number, who had 
recoiled under Stillman's patriotic appeals, illustrated their spite by 
drawing a charcoal outline of the great divine on the plastered wall of 
his own pulpit, in all the freedom of expressive gesture and eloquent 
denunciation. 

" It will not seem strange that Dr. Stillman's own church was 
habitually thronged, or that, whenever he visited other cities, his in- 
structions were sought with avidity by the most exalted minds. John 
Adams wrote to his wife — 

6 Philadelphia, August 4, 1776. — Went this morning to the Bap- 
tist meeting in hopes of hearing Mr. Stillman preach, but was disap- 
pointed. He was there, but another gentleman preached. 5 * # * 

"These letters of John Adams to his wife abound with intimations 
of the patriotism of the pulpit in those days. In one dated ' 7th July, 
1775,' he inquires : ' Does Mr. Wibird preach against oppression and 
the other cardinal vices of the times ? Tell him, the clergy here of 
every denomination thunder and lighten every Sabbath.' They pray 
for Boston and Massachusetts. They thank God explicitly for our re- 
markable successes. They pray for the American army. They seem 
to feel as if they were among you.' 

"The secular and sacred patriots of that age labored in different 
spheres to fortify the two wings of the same army. One promoted de- 
fence by martial force, the other extended the interests of religion ; one 
beat down the ramparts of invading power, the other erected the shrines 
of education and piety ; one drove back the Philistines from our shores, 
the other built pavilions for Israel's God. When the battle was over, 
and the great boon of liberty was won, the parties were found at the 
same altars — having toiled for one end, and expressing gratitude for 
blessings dearly bought — by each equally prized. 

" Dr. Stillman Was foremost among those who with one hand dis- 
comfited the Amalekites, and raised the other to implore divine bene- 
dictions. To the heroism of Joshua in the combat, he joined the faith 
of Moses upon the mountain — beholding the goodly heritage which he 
had panted to secure, and bearing, under the arms of a warrior, the 
heart and docility of a child. Always on the field of battle, conquering 



192 Baptists. 

souls for God or confounding his foes, each step he took marked a new 
victory, and, at the end of his career, he triumphantly grasped the 
amaranth of immortal bliss." 

" And now 'tis silence all. — Enchanter, fare thee well !" 

The Rev. President Manly, in describing the preaching of the late 
Rev. Dr. Jesse Mercer, thus writes : — 

To feel his greatness it was necessary to have heard him preach 
under happy circumstances. At other times he was characterized by 
a solid judiciousness in all he did or said, sanctified by a simple and 
fervent piety. But in his happy seasons he would rouse and enchain 
the attention of reflecting minds beyond any minister I have ever heard. 
At such times, his views were vast, profound, original, striking, absorb- 
ing, in the highest degree ; while his language, though simple, was so 
terse and pithy, so pruned, consolidated, and suited to become the 
vehicle of the dense map of his thoughts, that it required no ordinary 
effort of a well trained mind to take in all that he said. At a meeting 
of the South Carolina Baptist State Convention, held at Edgefield, 
C. H., he preached, preparatory to communion on Sunday, and Dr. 
Furman was one of his hearers. His text was, a For if the blood of 
bulls and of goats, and the ashes of an heifer, sprinkling the unclean, 
sanctifieth to the purifying of the flesh ; how much more shall the blood 
of Christ, who, "through the eternal Spirit, offered himself without spot 
to God, purge your consciences from dead works to serve the living 
God." It was one of his happy times ; and after a few of his honest 
shrugs, and workings of his neck and shoulders, as if to push his huge 
frame into his armour, he got fully under way. Dr. Furman sat next 
me in the congregation, and though much absorbed myself, I could not 
forbear to notice that the Doctor (whose unconscious and inordinate use 
of snuff, when excited and engaged, was remarkable,) passed his hand 
to his pocket with singular celerity and frequency. At length, as the 
subject advanced and the interest deepened, the snuff box returned no 
more to the pocket, but remained open on his knee ; while the thumb 
and finger plied incessantly and well freighted between it and his nose. 
Father Mercer was now reasoning out by overpowering argument, the 
position — that the divinity of Jesus Christ is necessary to his atone- 
ment ; and when he announced the conclusion, proved and clear, the 
venerable Dr. F. brought his hand down violently on his knee, exclain- 
ing audibly, " What an important thought." 

The biographer of Dr. Mercer has given us another illustration of 
his power in the pulpit, while preaching at the Savannah River Associa- 



Associated Baptists. 193 

tion in 1824. His text was, " The weakness of God is stronger than 
men." 

It was a passage admirably suited to the genius of the preacher ; 
his mind was at the time remarkably free and unclouded, and his heart 
in a very tender and devout frame. He first illustrated what he sup- 
posed might be understood by the weakness of God : this he considered 
as referring mainly to the precious Gospel of a crucified Redeemer. He 
next considered in what the strength of men might be said to consist ; 
for said he, " The text seems to imply that men have some kind of 
strength, with which the weakness of God is brought into conflict." 
He here enlarged in a manner most powerful and convincing, upon the 
pride, ignorance, and deep seated corruption of the human heart. He 
then proceeded to show how, by weak and insignificant means, the 
Lord thwarted the vain and proud designs of men, and how, especially 
by the application of Gospel truth by the Spirit of God, the stubborn 
and rebellious heart was effectually and savingly subdued. His track 
was as clear as the noon. His simple and energetic language, his apt 
illustrations, and his invincible reasoning, rendered everything visible. 
The audience felt that they were in the hands of a master-spirit, or 
rather in the hands of a glorious and Almighty Sovereign, whose power 
was portrayed with such pungent and heart-searching strokes ; and 
whilst their minds were led captive by the matchless argument, their 
feelings were evidently much affected by the holy fervour, the tender 
and heavenly pathos, of the venerable preacher. 

The Rev. Dr. Da gg, has written the following sketch of a service 
conducted by the late Rev. Andrew Broaddus, an eminent minister of 
the South ; 

In the year 1811 or 1812, Mr. Broaddus visited Louden County, 
Virginia, in company with another minister from his neighborhood. 
They were both strangers ; and it is probably the only time that Mr. 
B. was ever in that part of the State. I attended one of their meet- 
ings, being then a boy of seventeen or eighteen years of age, and not a 
professor of religion. The first sermon made no lasting impression on 
my mind ; but when it was concluded, Mr. B. arose and read the hymn 
of Dr. Watts, which begins, 

" Lord, we are blind, we mortals blind, 
We can't behold thy bright abode ; 
'tis beyond a creature mind 
To glance a thought half way to God." 

His manner of reading was to me new and attractive ; and before 
he had finished this first stanza, my attention was riveted. He read 

13 



194 Baptists. 

through the hymn, and the impression produced on my mind, forty years 
have not erased. From that time, I have regarded this hymn, perhaps 
on account of the impression then made, as one of the most beautiful 
that Dr. Watts ever composed. 

After the hymn was sung, he read his text from the sixty-third 
chapter of Isaiah. " Who is this that cometh from Edom with dyed 
garments from Bozrah ? this that is glorious in his apparel, travelling 
in the greatness of his strength ? I that speak in righteousness, mighty 
to save." In the exordium of his discourse, he stated that the people 
of Edom were the enemies of Israel, and that Bozrah was their chief 
city. He regarded the text as a prophetical view of the Messiah, 
victorious over the enemies of his people. The first division of his dis- 
course was the gradual manner in which the character and victory of 
the Messiah were unfolded to the eye of prophecy. He found this pro- 
gression in the text. The Conqueror is first described at a great dis- 
tance in the direction of the land of Edom. After some time, he 
approaches nearer, and it is distinctly seen that he is traveling in the 
road from Bozrah, and the crimson dye of his garments becomes visible. 
After another interval, he approaches so near, that the richness of his 
apparel is seen, and the firmness and strength of his step, as distinguished 
from one who had become faint and exhausted by the conflicts through 
which he had passed. Another interval succeeds, and the Conqueror 
is within speaking distance of the prophet, and answers his inquiry ; 
" I that speak," etc. The preacher took occasion to discourse most 
beautifully of the gradual development which had been made of the 
plan of salvation, from the first promise obscurely given in the garden 
of Eden, to the clear and full revelation of the gospel. 

In the course of his remarks on this head, he said that in each of 
the three great dispensations, the Patriarchal, the Prophetical, and the 
Evangelical, a translation from earth to heaven had occurred ; but the 
different degrees of clearness with which these several passages into 
the invisible world were exhibited, corresponded to the different de- 
grees of light by which the several dispensations were distinguished. 
In the first or patriarchal dispensation, Enoch was translated to heaven ; 
but all that we know concerning this wonderful event is expressed in 
these few words : "He was not ; for God took him." In the pro- 
phetical dispensation, Elijah was taken to heaven ; and the circum- 
stances and manner of his departure, are distinctly recorded. Here he 
gave us a view of the two prophets, Elijah and Elisha, crossing Jordan, 
and journeying together to the place of their separation. He admitted 
us to their earnest and heavenly conversation ; and then graphically 






Associated Baptists. 195 

depicted the prophet, ascending in the chariot of fire, and the gazing 
Elisha exclaiming: "My father, my father, the chariots of Israel and 
the horsemen thereof." After brief comments on the incidents of this 
event, he proceeded to describe the clearer manifestation of the way to 
heaven which was given in the gospel dispensation, when Jesus as- 
cended on high, in the view, not of a single witness, but of a number 
of disciples. His description of this scene was surpassingly fine. We 
beheld the company of disciples, crowding around their divine Master, 
and drinking in his words with intense interest. We heard his parting 
benediction, and saw him gradually lifted up above their heads, and 
borne on high ; while, with silent and overpowering admiration, every 
eye followed him in his ascent, until the view of him was wholly lost 
in the distance. He then introduced into his picture the angels that 
awoke the disciples from their reverie, and commented on their lan- 
guage : " Ye men of Galilee, why stand ye gazing up into heaven ? 
This same Jesus which is taken up from you into heaven, shall so come 
in like manner as ye have seen him go into heaven." In the conclu- 
sion of these comments, he remarked, that he had some time before 
compared the first chapter of Acts, in which these words are recorded, 
with the last chapter of Luke. He found, in this comparison of passa- 
ges, that Jesus had left the earth, with his hands extended, blessing 
his disciples ; and he rejoiced to contemplate him, as coming in like 
manner — coming with extended hands — coming to confer the fullness 
of blessing — and saying, " Come ye blessed of my Father, inherit the 
kingdom prepared for you from the foundation of the world." How 
delightfully he closed the scene, those who have ever heard him may 
be able to imagine. 

The remaining divisions of his discourse were, the description of the 
Conqueror, as given, first, by the prophet, and second by himself. 

It would be an act of injustice were we not in this place to refer 
at least to one of the many excellent American Baptist missionaries, 
who lived in usefulness and died in triumph on the missionary field. 
Chiefly from the able Memoir of him by Dr. Wayland, we present a 
brief glance of Dr. A. Judson : — 

In person, Dr. Judson was of about the medium height, slen- 
derly built, but compactly knitted together. His complexion was in 
youth fair ; but residence in India had given him the sallow hue com- 
mon to that climate. His hair, when in this country, was yet of a fine 
chestnut, with scarcely a trace of gray. The elasticity of his movement 
indicated a man of thirty, rather than of nearly sixty years of age. His 
deportment was, in a remarkable degree, quiet and self-possessed, and 



196 Baptists. 

his manner was pointed out as perfectly well bred, by those who con- 
sider the cultivation of social accomplishments the serious business of 
life. A person overtaking Judson in one of his early morning walks, as 
he strode along the pagoda-capped hills of Maulmain, would have 
thought the pedestrian before him rather undersized, and of a build 
showing no great muscular development ; although the pace was good 
and the step firm, yet there was nothing to indicate great powers of 
physical endurance, in the somewhat slight and spare frame tramping 
steadily in front of the observer. The latter would scarcely suppose 
that he had before him the man who, on the 25th of March, 1826, 
wrote, " Through the kind interposition of our heavenly Father, our 
lives have been preserved in the most imminent danger from the hand of 
the executioner, and in repeated instances of most alarming illness during 
my protracted imprisonment of one year and seven months ; nine months 
in three pairs of fetters, two months in five, six months in one, and two 
months a prisoner at large." Illness nigh unto death, and three or five 
pairs of fetters to aid in weighing down the shattered and exhausted 
frame, seemed a dispensation calculated for the endurance of a far more 
muscular build. But meet the man, instead of overtaking him, or, 
better still, see him enter a room and bare his head, and the observer 
at once caught an eye beaming with intelligence, a countenance full of 
life and expression. Attention could scarce fail of being riveted on that 
head and face, which told at once that the spiritual and intellectual 
formed the man; the physical was wholly subordinate, and must have 
been borne through its trials by the more essential elements of the in- 
dividual, by the feu sacre which predominated in his disposition. Nor 
was this impression weakened by his conversation. Wisdom and piety 
were, as might be expected in such a man, its general tone ; but there 
was a vivacity pervading it which indicated strong, buoyant, though 
well, it may be said very severely, disciplined animal spirits. Wit, too, 
was there, playful, pure, free from malice, and a certain quiet Cervantic 
humor, full of benignity, would often enliven and illustrate what he had 
to say on purely temporal affairs. His conversation was thus both very 
able and remarkably pleasing. 

Of his personal habits, Mrs. Emily C. Judson gives the following 
account : " His predilection for neatness, uniformity, and order, 
amounted indeed to a passion. Then he had an innate sort of refine- 
ment about him, which would subject him to annoyance when a less 
sensitive person would only be amused — a most inconvenient qualifica- 
tion for a missionary. This passion for order — which I should rather 
consider an unconquerable love for the beautiful and elegant, studiously 




Mes. Emily C. Judson. 



197 



Associated Baptists. 199 

perverted — displayed itself rather oddly after the means for its natural 
gratification and development were cut off. Nobody ever luxuriated 
more in perfectly spotless linen, though partly from necessity, and partly 
because there was a suspicion among his friends that he would wear no 
other, it was always coarse. The tie of the narrow black ribbon, which 
he wore instead of a neckcloth, was perfect, and the ribbon itself would 
not have soiled the purest snow, though it was often limp and rusty 
from frequent washing. His general dress was always clean, and ad- 
justed with scrupulous exactness, though it often looked as if it might 
have belonged to some rustic of the last century ; being of the plainest 
material, and in fashion the American idea of what was proper for a 
missionary, perpetuated in broad caricature by a bungling Bengalee 
tailor. Most people thought that he dressed oddly from a love of ec- 
centricity ; but the truth is, he was not in the least aware of any thing 
peculiar in his costume, never seeing himself in a mirror larger than his 
pocket toilet glass. He could see his feet, however ; and his shoes 
never had a spot on their polish, nor the long, white, carefully gartered 
stockings a wrinkle, much less a stain. In the construction and arrange- 
ment of his unique studying apparatus, which was composed of two 
long, narrow boxes mounted on a teak table, there was the same mix- 
ture of plainness with neatness and order, and, what was rather con- 
spicuous in all his arrangements, a wonderful capacity for convenience. 
No one ever thought of invading his study corner; for he dusted his 
books and papers himself, and knew so well where every thing was 
placed, that he could have laid his hand upon the smallest article, in 
the darkest night." 

Dr. Judson, from the dawn to the close of his eventful career, could 
contemplate the millions still under the yoke of Buddhist error, with 
the hope and assurance of ultimate victory for the cause of truth. 
Strong in this hope, like a good soldier of the cross, he unfurled his 
standard on the enemy's ground, and, though in the contest it was at 
times struck down, yet the standard bearer's heart and courage were 
proof, and the banner, triumphing in such hands over every struggle, 
soon rose and floated again in the breath of heaven. We may well 
say with the Psalmist, " How are the mighty fallen in the midst of 
the battle!" But in this instance, though the mighty are fallen, the 
weapons of war are not perished. A champion of the cross, and a 
notable one too, has indeed, after waging a severe and thirty years' 
conflict, with the powers of darkness, fallen at his post : but he has 
fallen gloriously, leaving a well furnished armory to his seconds and suc- 
cessors in the fight — weapons sound of temper, sharp of edge, and 



200 Baptists. 

gleaming brightly with the light of heaven. He was, indeed, a mighty 
champion; mighty in word, mighty in thought, mighty in suffering, 
mighty in the elasticity of an unconquerable spirit ; mighty in the en- 
tire absence of selfishness, avarice, and of all the meaner passions of the 
unregenerated soul ; mighty in the yearning spirit of love and affection ; 
above all, mighty in real humility, in the knowledge and confession of 
the natural evil and corruption of his own heart, in the weakness which 
brings forth strength ; mighty in fulfilling the apostolic injunction, 
"Whatsoever ye do, do it htartily, as to the Lord, and not unto men," 
mighty in the entire devotion of means, time, strength, and great intel- 
lect to his Master, Christ. 

We are unwilling to close this sketch without a reference to the 
eminently devoted and useful Mrs Ann H. Judson, the first wife of this 
excellent Missionary. Her arduous labors, almost unparalleled suffer- 
ings, and her devotion to the sacred cause, both in life and death, must 
immortalize her name, both in heathen Eurmah, and in all Christian 
lands. 

Two anecdotes relating to the old-fashioned singing among the 
Baptists shall end this somewhat miscellaneous matter. 

A Concert by* the Billings and Holden Society, of Bangor, com- 
posed of elderly ladies and gentlemen, " Singers of the olden time," 
veritable antiquarian musicians, worshippers of the majestic melodies of 
Luther, Pleyel, Tansur, Holyoke, and the rich fugues of Billings, Hol- 
den, Edson and Read, of by-gone days, was held in 1848. The enrap- 
tured writer of the description of it exclaims: 

" Oh could you have been there ! It was a glorious sight as well 
as sound. Those old gentlemen, took us back again to thirty or forty 
years ago ! But let me give you a description of them. 

" The number of singers, I should judge, was nearly a hundred — 
at any rate they filled the singing gallery and part of the side galleries 
of the First Baptist church. Among them were at least four deacons, 
four colonels, several captains, judges, doctors, lawyers, esquires of the 
old school, and last, though not least, the chief members of the ' Ban- 
gor Antiquarian Society.' All classes were represented. An ancient 
colonel led off the singing, with a white wand and blue ribbon. He is 
a stout man, between fifty and sixty years of age, with gray hair, of 
considerable vigor, with a voice commanding, and precisely adapted to 
the kind of music sung that evening. On his right, was an elderly 
tenor deacon, who at times was evidently as near heaven as he could 
be and still be on earth. He is a tall mnn, and not unfrequently, dur- 
ing the performance of some unique passage, you might have heard the 




Mrs. Am H. Judson. 



201 



Associated Baptists. 203 

whisper, * See him go up !' as while beating time he would draw up 
his tall form to its full height and elevate his face toward the ceiling. 
On the left of the leader, was an ancient tenor judge, who prides him- 
self upon being able to sing all the c Old tunes' without looking at a 
note. He stood erect, looked straight forward, preserving an astonish- 
ing equanimity during the whole evening, although he beat time, as did 
all the other singers, quite emphatically. At the extreme right of the 
choir were the ladies, — matronly personages in caps, with strong voices 
and peculiar intonations. Indeed, the style of singing was quite differ- 
ent from that of the present day throughout ; and I was happy to find 
that the rich nasal sound of forty years ago is not yet forgotten, and 
that the practice of beating time with the hand still exists. 

"The number of tunes sung was about thirty. Some were re- 
peated. Among the tunes were Bridgewater, Element, Tilden, Bristol, 
Portland, Buckingham, Lynnfield, Montague, Rainbow, Sherburne, 
Victory, Ode on Science, Heavenly Vision, Calvary, Invitation, etc. 
Invitation was encored. It was sung in magnificent style. — When the 
part beginning with 

* Fly like a youthful hart or roe,' 

was repeated, one could hardly help imagining himself among a flock 
of young deer, scampering 

1 Over the hills where spices grow,' 

so swiftly did the chorister lead off, and the singers follow. 

" The singing commenced at seven, and continued without cessation, 
excepting during a recess of a few minutes to get breath, until nine 
o'clock. The audience were delighted, not only with the music, but 
with the evident enjoyment manifested by the venerable musicians." 

The Boston "Christian Reflector and Watchman," some time 
since, published the following scene in the sanctuary : — 

A city congregation, who do not often enjoy the luxury of hearing 
old-fashioned music, were recently surprised and delighted, while the 
choir sung the good old tune of " China," well known as set to the 
words, 

" Why do we mourn departing friends, 
Or shake at death's alarms." 

This incident, which was witnessed by the writer, induced the fol- 
lowing lines : 



204 Baptists. 

"The preacher had his sermon preached. 

And prayer befitting marked its close, 
When lingering yet where prayer was made, 

The preacher and the people rose. 
They sung a hymn, the hymn was old, 

The lines were like familiar things, 
But bursting as from harps of gold, 

The music swept a thousand strings ; 
While with a low and reverend air, 
The people bowed and worshipped there. 

The young man paused, and wondered why 

He had not heard such strains before. 
The old man wept, and seemed again, 

To live his very childhood o'er ; 
As quickly from the treasured past, 

Came visions of the olden time, 
When his dear father worshipped God, 

While' swaying to the music's chime, 
And by his side they sat who shared, 

The sunshine of his early da} r s, 
What other could he do than weep, 

To hear once more those good old lays ! 

Oh, art may charm, and newer strains 

May better please the youthful breast, 
But unto him whose locks are gray, 

The oldest music is the best. 
And so methought, as died away 

Those strains within that place of prayer, 
That heaven to some will sweeter be, 

If ' China,' is remembered there. " 

The Baptists are often represented as bigots, because they refuse 
to commune at the Lord's table with pious persons belonging to pedo- 
baptist churches. Their reply to this is, that, in common with the vast 
majority of their fellow Christians, they regard baptism as a pre- 
requisite to the Lord's supper ; and as they cannot conscientiously be- 
lieve that those who have not been immersed on a profession of their 
faith in Christ are baptized persons, they dare not disobey the will 
of their great Lord in admitting them to his table. They believe that 
the real difference between them and other Christians, does not relate 
to communion at the Lord's supper, but to the question, What is 
baptism ? 

Nor have there been wanting men who have represented them as 
opposed to an educated ministry. If this were in some degree the 



Associated Baptists. 



205 



fact, in the earliest stage of their history, it might be accounted for on 
the ground that their principal persecutors were men of learning, the 
larger portion of them entering the ministry simply as a profession, and 
without regard to the glory of Christ, or the salvation of souls. Still, 
there never was a period when the Baptists were without eminent 
scholars, or when such men were not highly valued. And if it be 
doubted whether they are now desirous of a well-educated ministry, we 
have only to ask the reader to turn to the Statistical Tables at the end 
of this article, and to count the number of their colleges and theological 
institutions, and to enquire among his connections as to the character 
of the Professors, and the attainments of the Alumni. 




Bunyan's Residence. 



The same remark may apply to their periodical publications. It 
will be seen that from their number, their character, and the extent 
of their circulation, they need not be ashamed to meet either their friends 
or their enemies in the gate. 

It is said that " Not many wise men are called" to the knowledge 
of the truth, and for a denomination to be able to number many learned 
or talented men among its members, is not a proof that it has more of 
divine truth than others. But there have been Baptists as learned and 
talented as any who are to be found in other denominations. Who has 
not heard of Milton, Bunyan, of the place of whose birth and residence 
we present an engraving, Gill, Fuller, Ryland, Hall, Foster, Carson, 



206 Baptists. 

Kinghorn, Carey, Yates, Marshman, Chamberlain, and others, who 
have been the authors of poetry, allegories, commentaries, sermons 
essays, criticisms, and translations, of Divine truth, which place them 
among the greatest authors of modern or any other times ? 

To say nothing of living persons in the United States, the Baptists 
have been blest with men like Baldwin, Stillman, Maxcy, Staughton, 
Mercer, Brantley, Sharp, Judson, and a multitude of others, who as 
preachers, and authors, may rank with the best men of other denomi- 
nations. Living men, old and young, are following in the same train, 
and the churches glorify God in them. 

On the whole, the Baptists may feel justified in exulting in the 
testimony of Washington, when, in answer to a letter from the Vir- 
ginia Baptists, congratulating him on his honors, he replied that the 
denomination " Have been throughout America uniformly, and almost 
unanimously, the firm friends of civil liberty, and the persevering 
promoters of our glorious Revolution." 

Under such circumstances the body of which we are now writ- 
ing cannot but feel gratified with the statement of Chevalier Bunsen, 
to whom we have already referred, when he says, in his "Hippolytus" 
— " How little the National Churches of the seventeenth century can 
make head against the onsets of the Baptists, in countries where a 
great and free religious movement exists, is evinced by the fact, that, 
among serious christians of the English race in the United States, the 
Baptist or Congregational preachers are on the increase more than any 
other sect, so that they form already the most numerous and most pro- 
gressive community." 

It must not be inferred from anything which has been said in this 
article, that the Baptists resemble a rope of sand, without union or 
cement. In no body of Christians is there more of a disposition to co- 
alesce, both for devotional purposes, and for discussion and action on 
the great common objects they have in view. It is true, their decisions 
and councils have no authority in their churches only that which arises 
from the wisdom they may show, but very rarely indeed do the churches 
refuse to act on their recommendations. Their annual Associations are 
very largely attended, There are many hundreds of them all over the 
United States, which meet once or twice a year to hear of the state of 
the churches, unite in devotional exercises, and discuss matters of com- 
mon interest. Here friendships are formed and cherished, and the in- 
fluence carried home from them is good, and productive of benefits 
throughout the year. Besides these meetings they hold Conventions, 
which usually include the churches and other ecclesiastical organizations 




Carey's Meeting House. 
This meeting house is not only an interesting memorial of the eminently faithful, and in some important 
respects, successful lahors of Dr. Carey at Leicester, England; but will be equally gratifying to the reader 
as presenting the scene of the labors, for many years, of the disinguished Robert Hall, one of the succes- 
sors of Carey in the pastorate of the Church. 



207 



Associated Baptists. 209 

of a whole State ; where almost every object, domestic and foreign, is 
discussed, and where during some six or seven days much important 
business is transacted. In the leading Institutions of" the day, such as 
the Tract Society, the Sunday School Union, and the Temperance cause, 
they are one with their brethren, and share in labor and its happy 
results. 

Nor are they, as will be seen before we close this article, without 
their full share of foreign missionary labor. In 1814 they formed for 
this object a Triennial Convention, which brought together thousands 
from every part of the Union. Their other large organizations assem- 
bled at the same time, and happy indeed were the eight or ten days 
they spent together. But the body became unwieldy, and several cir- 
cumstances combined to show the necessity of annual meetings of the 
different societies at points most convenient to themselves; besides 
which, several of the societies themselves have become divided ; so that 
now, though the Baptists boast not of organizations which attract mul- 
titudes from every part of the Union, there never were so many assem- 
bled on great public business as at present. 

It would, undoubtedly, be interesting to sketch the present state 
of the Baptists in England, especially as it would show that the body, 
in all parts of the world, is advancing ; but our space is limited, and 
as our volume is especially intended to give the interesting statistics of 
our own country, we shall only say that while in 1834 the number of 
churches was only about eight hundred, and the membership little more 
than seventy thousand, they have now in England and Wales one thou- 
sand nine hundred and forty-seven churches, and at the very lowest 
estimate one hundred and ninety thousand members; besides which 
there are at least ten thousand immersed Christians in the churches of 
other denominations. Their denominational societies are prosperous, 
and a sketch of their foreign missions, so far especially as India is con- 
cerned, is so truly interesting that we will transfer it to our pages. It 
will surely show how God has blessed the first society of this character 
in modern days in the pursuit of their simple but grand object. 

Some time ago, said the Rev. George Pearce, at a meeting in Ex- 
eter Hall, London, April, 1853, I was appointed by the Missionary 
Conference of Calcutta, to endeavor to ascertain the extent of conver- 
sions through the country. I divided the period of fifty years into five 
portions. I ascertained that in the first ten years there were twenty- 
seven converts ; in the second ten years, one hundred and sixty-one ; in 
the third ten years, four hundred and three ; in the fourth ten years, 
six hundred and seventy-five ; in the fifth ten years, one thousand and 

14 



210 Baptists. 

forty-five; in the three years after, eight hundred and nineteen; giving 
a ratio for the whole period of ten years, of two thousand five hundred. 
This is the rate at which our disciples in India are increasing. One or 
two things occur to my mind in regard to this subject. Some twenty 
years ago, I visited a place called Luckantipore. I found there only 
one or two families that had embraced the gospel ; but, about two 
months ago, I received a letter giving an account of an association of 
Christians held there ; there were five hundred persons present, — those 
five hundred persons were the increase of the one or two families to 
w T hich I have alluded. Some six or seven years ago, there was an old 
man, a Mohunta Gooro, as we call them in that country, who obtained 
a tract from some one, and after reading it, his mind was deeply im- 
pressed, and he determined to find out, if possible, the person who had 
given it. He went and found out the missionary, and brought him into 
that district ; and last year there was an association of Christian 
churches there, and a chapel holding about five hundred persons was 
really crowded with the people who had embraced the gospel in con- 
sequence of the tract which that old man had received. While I am 
speaking about tracts, I would just go back again to the association of 
Luckantipore. Some years ago it fell to my lot to receive the papers 
of the family who first embraced Christianity in that village. Among 
those papers I found a tract ; it was not one of the Calcutta tracts — it 
was a tract that had been printed at least forty years, and bore the 
name of the Serampore press upon it. It had probably been received by 
the individual years before, for it was well thumbed, and had been read 
well. I believe that the tract was the instrument in the hands of God, 
of the formation of the churches which now exist in that part of the 
country. I say, in one word, that we have attained a vantage ground 
in India, such as we never had before ; that weak as our strength is, 
we have greater encouragements, from the results of missionary labors, 
to endeavor to propagate the gospel, than we have ever yet been per- 
mitted to witness. 

To return to our own country. For the comparative view we 
here furnish of the progress of the Baptists in this mighty land, we are 
chiefly indebted to the laborious pen of the Rev. Doctor J. M. Peck, 
now of Kentucky. 

1762 — Churches, 56 ; Ministers, 52 ; members, 3,000. 

1784— Churches, 471 ; Ministers, 424 ; members, 35,101. 

1790— Churches, 733 ; Ministers, 552 ; members, 50,970. 

1812— Churches, 2,164 ; Ministers, 1,605 ; members, 175,138. 

1825— Churches, 3,743 ; Ministers, 2,577 ; members, 238,100. 







Rev. Charles G. Sommeks. D. D. 



21X 



Associated Baptists. 213 

1832— Churches, 5,320 ; Ministers, 3,618 ; members, 384,926. 

1840— Churches, 7,766 ; Ministers, 5,204 ; members, 570,758. 

Grand total of Baptists in North America, 1853 — Associations, 
797; Churches 16,273; Ordained Ministers, 11,079; Licentiates, 
1,357 ; Members, 1,208,765. 

It will be seen from this statement, that the ratio of increase within 
sixty years has far, very far exceeded that of our national population 
in the same period. " And when," adds Dr. Peck, " We contemplate 
the instrumentalities employed, and the difficulties surmounted, well 
may we exclaim in grateful astonishment, ' What hath God wrought !' " 

" Baptist principles," says Dr. Peck, " Have made progress 
throughout the United States, and have found a place in the consciences 
and feelings of the people to an extent far greater than many imagine. 
The time w T as, when the doctrine of the entire separation of the State 
from the religious opinions and practices of the people was unknown in 
every colony of North America save one. Rhode Island then was the 
lone star, shining with a clear and steady light, but regarded as an 
ominous and baleful meteor in a dark sky, by the neighboring colonies. 
Baptists in every age, from the apostles, have remained true to the 
kingdom which Christ came to establish. The testimony of their Di- 
vine Lord before the Roman governor, c My kingdom is not of this 
w T orld,' was never misunderstood by Baptists. No coercive measures 
can be used in the extension and support of that kingdom, without a 
violation of the fundamental principles of their creed." 

In common with other Christian bodies, the Baptists are often ex- 
posed to the inconvenience of leaving well known localities, and of 
moving their church edifices to places less adapted to business. Pros- 
perity in commerce converts houses into stores, and builds dwellings in 
new neighborhoods. The South Baptist church in New York has been 
one of these places. The Rev. Charles G. Sommers, D. D., of that 
city built the edifice, and labored in it for more than twenty years, but 
has now gone some two miles " Up town." 

A very important object has lately attracted the attention of the 
Baptists, as well as that of some other denominations. The want of 
houses of worship, especially for the new congregations collecting in 
the mighty West, has long been felt, but the difficulty, it was thought, 
could not be removed. Recently, however, the Baptist Home Mission 
Society, the centre of whose operations is in the city of New York, 
have carefully digested and published a plan, which it is hoped will be 
entirely successful. 

To secure the important end in view, it is proposed that at least 



214 Baptists. 

100,000 dollars be raised at the earliest day practicable. By careful 
management, such an amount, with the annual voluntary replenishments 
by donations, legacies, etc., which may reasonably be expected, will 
enable the Society to accomplish, if not all that is desirable, at least all 
that may be found indispensable for some years to come. It will prove ne- 
cessary that a small proportion of it, or of its revenue, should be freely 
given to the really needy and deserving, but the greater part will be 
gladly received by applicants in the form of loans : some to draw ordi- 
nary interest, some a small percentage of interest, and some without 
any interest, as circumstances may require ; — payment to be made at 
convenient periods, and properly secured. The interest on such loans, 
and the annual contributions, will probably keep the amount of capital 
good, and even increase it against the increasing necessities of future 
years. 

It is believed that a fund of $100,000 or more can be raised for 
such a purpose, without serious inconvenience to any other object of 
importance to the churches. One thousand individuals, or families, or 
societies, or churches, might be found abundantly able to contribute 
100 dollars each ; and if it be indispensable, in any case, the amount 
might be made payable in four equal annual instalments. 

It is pleasing to add that the plan is already partially in operation, 
and it is found to work very admirably. Progress has been great, may 
it be far greater. Cotton Mather said in 1718, — " New England is now 
so far improved, as to have the best part of two hundred meeting 
houses." In 1854 New England has 920 Baptist churches alone, and 
of all denominations more than 4500. 

In the census returns of the United States for 1850, it is reported 
that the Baptists have 8,791 church buildings ; that these are capable 
of accommodating 3,130,878 persons ; and that they are of the value 
of 10,931,382 dollars. 

That church architecture has not been neglected by the Baptists, 
even in new countries may be inferred from the representations we now 
give of several of their edifices. 



We shall draw our account of this, the largest section of the 
American Baptists to a conclusion, by showing from the latest intel- 
ligence we have been able to obtain, their present Statistics. 




The St. Francis Street Baptist Church, Mobile, Ala., 
speaks for itself. It is worthy of the beautiful City of which it is an ornament. 
It is a highly promising Church with an excellent Pastor. 



215 







First Baptist Church, Iowa Citt, Iowa, 
is a beautiful structure, commanding very general admiration. The edifice is of 
brick, measures forty feet by sixty-three, was completed in 1846, and cost $4,300. 
Its internal accommodations are admirably arranged, and will accommodate 
about four hundred persons. 



217 




Walnut Street Baptist Church Louisville, Kt. 
This beautiful edifice erected for the Walnut Street Baptist Church, Louisville, Kentucky, is situated 
in a central and commanding situation. Its architecture is Gothic, the dimensions are one hundred 
and twenty feet hy sixty-four, and it has a spire two hundred and forty feet high. Including the 
ground on which it stands, its cost was nearly forty thousand dollars. Its pulpit is at present very 
ably filled hy the Rev. W. W. Everts, from New York. 



219 




The Fikst Baptist Church, Racine, Wis., 

was erected for a body constituted in 1840, which bida fair to increase in prosperity 

with the growth of the city, and the Christian zeal of its attendants. 



22L 




Tabernacle Baptist Church Philadelphia. 
The engraving cf this Church claims a place in our volume, not only on 
account of its heautiful architecture, and its remarkably elegant and con- 
venicnt adaptation to its great purpose ; but as a memorial of the eminent 
success of its minister, the Rev. M. G. Clarke, and his people; who though 
a very small band, were encouraged to expect great things, and to attempt 
great things, and greatly have they succeeded. 



22; 



Associated Baptists. 225 

Foreign Missions. 

The Baptist Triennial Convention for Foreign Missions, 
was organized in 1814, and the late distinguished Dr. A. Judson was 
their first Missionary ; and the Hon. G. N. Briggs, late Governor of 
Massachusetts, is its President. A few years since the name was 
changed to The Baptist Missionary Union. The annual meeting for 
1853 was held in Albany, New York, May 19 — 22. Five hundred and 
eight life-members were in attendance. 

The receipts from all sources, for the year ending March, 31st, 
were $134,112 17, and the expenditures $135,344 28. The monthly 
issue of the Missionary Magazine was 5,700 copies, and of the Mace- 
donian, 36,500. 

The number of missions is 19, embracing 88 stations and 111 out- 
stations, besides 401 places of stated preaching in Germany and France. 
Connected with the missions are 64 missionaries, of whom 60 are 
preachers ; and there are 66 female assistants. The number of native 
preachers and assistants is 206. Total of missionaries and assistants 
connected with the missions, 336. There are 181 churches, having 
an estimated membership of 14,250, of which about 1,200 were 
added by baptism the past year. The number of schools is 81, in- 
cluding 24 boarding-schools, with 1,980 pupils. 

The fourth biennial meeting of The Southern Baptist Conven- 
tion was held at Baltimore, May 13, 14, 1853.— Rev. R. B. C. 
Howell, D. D., President ; Rev. James B. Taylor, Corresponding Sec- 
retary ; Archibald Thomas, Esq., Treasurer. — Office, Richmond, Vir- 
ginia. Receipts, $21,438 45. 12,000 copies of the Home and Foreign 
Journal are circulated monthly. 

Missions. — China, two stations and one out station, eight male, and 
six female missionaries, and two assistants, one boarding, and five day- 
schools and chapels. Identified with the African missions in Liberia, 
there are thirteen stations, nineteen missionaries and teachers, and 
eleven day-schools, with about 400 scholars. Three stations are pro- 
posed in Central Africa, to be occupied by six missionaries. Summary. 
— Stations and out-stations, 19 ; missionaries and assistants, 39 ; 
schools 17 ; scholars, 480 ; churches, 14 ; with a membership of 644. 

Of the American Baptist Free Mission Society, the tenth anni- 
versary was held, June 1st, 1853, in Utica, New York. — Rev. A. L. 
Post, President ; Rev. W. Walker, Corresponding Secretary ; George 
Curtiss, Treasurer. Office, Utica, New York. Receipts, $7,986 C9 ; 
total expenditures, $6 ; 644 84. 

15 



226 Baptists. 

Home Missions. 

American Indian Mission Association. — Hon. T. G. Blewitt, 
of Mississippi, President; Rev. S. L. Helm, Corresponding Secretary; 
Charles S. Tucker, Treasurer, — Office, Louisville, Kentucky. The 
tenth annual meeting was held in Louisville, Ky., May, 1853. Receipts, 
$14,030 53. 

Summary. — Missions, 4 ; stations, 6 ; out-stations, 10 ; mission- 
aries and assistants, 25 ; churches, 22 ; baptisms, 146 ; communicants, 
about 1,500. 

German Mission Society of the Mississippi Valley. Wil- 
liam M. McPherson, President; S. B. Johnson, Corresponding Secre- 
tary ; D. A. Spaulding, Treasurer. Office, St. Louis, Mo. 

The third annual meeting was held in St. Louis, Mo., Nov. 5th, 
1852. The annual sermon was preached by Rev. H. G. Weston, of 
St. Louis. Missionaries have been sustained in Illinois, Missouri, etc. 

American Baptist Home Mission Society. — Hon. Isaac Davis, 
LL. D., President ; Rev. B. M. Hill, D. D., Corresponding Secretary ; 
Rev. J. R. Stone, Assistant Secretary ; C. J. Martin, Treasurer. The 
Home Mission Rooms are No. 354 Broome Street, New York. 

The twenty-first anniversary was held at Troy, New York, May 
13 — 15, 1853. The total receipts were $51,470 56. The number of 
missionaries and agents in the employment of the Society the past 
year was 179, 

The missionaries were distributed as follows : In Canada West, 
2; Grand Ligne Stations, Canada East, 6; Pennsylvania, 3; Dela- 
ware, 2 ; Ohio, 2 ; Michigan, 9 ; Indiana, 35 ; Illinois, 33 ; Wisconsin, 
36 ; Iowa, 22 ; Minnesota, 4 ; Oregon, 3 ; California, 3 ; New Mexico, 
4. Besides whom, 9 collecting agents were employed the whole or a 
portion of the year. 

The number of States and Territories occupied was 13. The 
number of stations and out-stations supplied was 500 ; and the aggre- 
gate amount of time bestowed upon the field, equal to that of one man 
for 116 years. 

The missionaries report the baptism of 1025 persons, the organiza- 
tion of 59 churches, and the ordination of 30 ministers. Twelve 
houses of worship were completed during the year, and 30 were in pro- 
gress of building. 

Southern Convention Domestic Mission Board, Annual Meet- 
ing at Baltimore, May, 1853. — Rev. J. H. De Yotie, President ; Rev. 
Joseph Walker, Corresponding Secretary ; William Hornbuckle, Trea- 




Hon. George N. Briggs, 
President of the Baptist Missionary Union. 



227 



Associated Baptists. 229 

surer. Office, Marion, Ala, Receipts $13,074 47. The number of 
missionaries employed is 77, who baptized during the year 642 persons, 
constituted 21 churches, commenced the erection of 17 meeting-houses, 
and completed 13 others. 

Bible Societies. 

American and Foreign Bible Society. — Rev. B. T. Welch, 
D. D., President ; Rev. Rufus Babcock, D. D., Corresponding Secre- 
tary ; Nathan C. Piatt, Esq., Treasurer. Bible House, No. 115 
Nassau Street, New York. 

Receipts $44,215,84. Foreign appropriations for the year: to 
Missionary Union, $10,500 ; for Scripture distribution, and evangeliz- 
ing purposes in Germany, by Mr. Oncken, $9,371 ; Southern France, by 
Dr. Devan, $80 ; Orissa, by Rev. Dr. Sutton, $1,000 ; Italian Scrip- 
tures, through Rev. Dr. Winslow, $245 ; per German Colporteur in 
Canada, $176 ; for Chinese Scripture distribution in Canton, $500; 
Baptist Missionaries in Calcutta, for Scriptures, $1,500. Total, 
$23,872. 

The total of foreign appropriations since the organization of the 
Society, is $262,833. 

American Bible Union. — The third anniversary was held in New 
York, Oct. 7—8, 1852. Receipts, $20,799 50 ; unpaid subscriptions, 
$61,746. President, Rev. Spencer H. Cone, D. D. Corresponding Secre- 
tary, William H. Wyckoff; Treasurer, William Colgate. Office 350 
Broome Street, New York. Expended for the revision of English Scrip- 
tures, $5,279 ; Spanish Scriptures, $747 49; French Scriptures, $702 43; 
Siamese New Testament, $1,000 ; Bengal, Sanscrit, and Armenian 
Scriptures, $1000. 

Southern Convention Bible Board. — Annual Meeting at Bal- 
timore, May, 1853. Rev. Samuel Baker, D. D., President ; Rev, Wil- 
liam C. Buck, Corresponding Secretary ; C. A. Fuller, Treasurer. 
Receipts, $8,073 86. Office, Nashville, Tenn. 

Publication Societies. 
American Baptist Publication Society. — The twenty-ninth 
(including the anniversaries of the Baptist General Tract Society) an- 
nual meeting was held in Philadelphia, May 4 — 6, 1853. The receipts 
of the year from all sources, $43,404 S8 ; the expenditures, $43,362 12. 
Of the receipts, $25,699 59 have been from sales of merchandise; 
$2,758 56 from donations for general purposes ; $2,060 06 for colpor- 
eur fund ; $1,376 48 for building fund. 



230 Baptists. 

The increase in the value of stock, books, stereotype plates, and 
engravings for the year, was $4,869 31 ; and the total amount of assets 
$65,772 05 ; showing a gain over the valuation of the last year, of 
$5,281 61. 

The whole number of publications in the Society's catalogue was 
406, of which 174 were bound volumes, in English, German, and French. 
Of the Tracts, 199 are English, 15 German, 3 French, and 10 Chil- 
dren's tracts. 

Of the new issues of the Society there have been published during 
the year, 179,000 copies ; of older issues, 253,700 ; making the total 
number of publications for the year, 432,700. These publications con- 
tained 4,508,000 octavo pages; 3,705,000 duodecimo; 10,233,000 
18mo. ; 160,000 32mo. ; 1,072,000 48mo. ; making a total issue of 
19,678,800 pages. Nearly 3,000,000 pages of tracts were also printed 
and distributed during the year. 

Southern Baptist Publication Society. — This Society held its 
sixth annual meeting at Atlanta, Georgia, April, 1853. James Tup- 
per, Esq., President ; Rev. E. T. Winkler, Corresponding Secretary ; 
A. C. Smith, Esq., Treasurer. Office, Charleston, S. C. Permanent 
Fund, $6,613; subscriptions unpaid, $9,575; annual sales from the 
Depository, $21,000. 

New England Sabbath School Union. — Hon. Charles Thurber, 
LL.D., President; Rev. Alfred Colburn, Corresponding Secretary; 
Asa Wilbur, Treasurer. Depository, No. 79 Cornhill, Boston. Nine 
new books and eighteen reprints have been issued during the year. 
Receipts for the year, $1,783; disbursements, $1,728. 

"The Young Reaper," a Sunday school journal, is published 
monthly. 

American Baptist Historical Society. — This organization, 
which has a connection with the American Baptist Publication Society, 
was founded May, 6, 1853. Its object is to collect and preserve all 
manuscripts, periodicals, and books, relating to Baptist History, Biogra- 
phy, etc., and to publish such historical and antiquarian works as the 
interests of the denomination may demand. Its officers are, President, 
Rev. Wm. R. Williams, D. D., of New York ; Vice Presidents, Rev. 
John M. Peck, D. D., Kentucky, Rev. William Hague, D. D., N. Y., 
Rev. Baron Stow, D. D., Mass., Rev. R. B. C. Howell, D. D., Va. ; 
Secretary, Horatio G. Jones, Esq. Pa. : Treasurer, Rev. B. R. Loxley, 
118 Arch street, Philadelphia. Terms of membership one dollar per 
annum. A large corresponding committee are scattered over all the 
States of the Union. 



Associated Baptists. 



231 



Baptist Colleges in the United States. 



NAME. 

Brown University, 
Madison University, 
Waterville College, 
Columbian College, 
Georgetown College, 
Richmond College, 
Granville College, 
Mercer University, 
Shurtleff College, 
Wake Forest College, 
Rector College, 
Union University, 
Howard College, 
Franklin College, 
Baylor University, 
Central College, 
University at Lewisburg, 
William Jewell College, 
University of Rochester, 
Oregon College, 
Furman University, 
Mississippi College, 
Union College, 



LOCATION. 

Providence, R. I. 
Hamilton, N. Y. 
Waterville, Me. 
Washington, D. C. 
Georgetown, Ky. 
Richmond, Va. 
Granville, Ohio. 
Penfield, Ga. 
Upper Alton, 111. 
Wake Forest, N. C. 
Pruntytown, Va. 
Murfreesboro', Tenn, 
Marion, Ala. 
Franklin, la. 
Independence, Texas. 
McGrawville, N. Y. 
Lewisburg, Pa. 
Liberty, Mo. 
Rochester, N. Y. 
Oregon City. 
Greenville, S. C. 
Clinton, Miss. 
Sumner Co., Tenn. 



PRESIDENTS. FOUNDED. 

Frs. Wayland, D.D.LL.D. 1764 

Stephen W. Taylor, LL. D. 1819 

R. E. Pattison, D. D 1820 

Joel S. Bacon, I). D. 1821 

S. W. Lynd, D. D. 1829 

Robert Ryland, D. D. 1832 

Rev. Jeremiah Hall, A. M. 1832 



John L. Dagg, D. D. 
N. N. Wood, D. D. 
John B. White, A. M. 

J. II. Eaton, LL. D. 
Henry Talbird, A. M. 
Silas Bailey, D. D. 
Rufus C. Burleson, A. M. 

Howard Malcom, D. D. 
R. W. Thomas, A. M. 
M. B. Anderson, LL. D. 
George C. Chandler, A. M. 
James C. Furman, A. M. 

0. J. Fisk, A. M. 



1833 
1835 
1838 
1829 
1840 
1841 
1844 
1845 
1848 
1849 
1849 
1850 
1850 
1851 
1851 
1851 



Baptist Theological Institutions in the United States. 

senior professors. 
Theol. Dep. Madison Univ. Hamilton, N. Y. George W. Eaton, D. D. 

New Hampton Theol. Sem., Fairfax, Yt. Eli B. Smith, D. D. 

Newton Centre,Mass. Henry J. Ripley, D. D. 
Penfield, Ga. John L. Dagg, D. D. 

Greenville, S. C. J. C. Furman, A. M. 

Marion, Ala. Henry Talbird, A. M. 

Kalamazoo, Mich. 



J. A. B. Stone, D. D. 
Thomas J. Conant, D. D. 



1820 
1825 
1826 
1833 
1835 
1843 
1846 
1850 
1851 



Newton Theol. Institution 

Mercer Theol. Seminary, 

Furman Theol. Seminary, 

Theol. Dep. Howard Col., 

Kalamazoo Theol. Sem., 

Rochester Theol. Seminary, Rochester, N. Y. 

Fairmount Theol. Ins., Cincinnati, Ohio. 

Toward the endowment of the above named institutions more than 
$1,500,000 have been subscribed within the last six years, the greater 
part of which has been collected and invested. The whole number of 
instructors connected with them is 154 — pupils over 2,500. They have 
graduated over 4,000 students. Their libraries contain more than 
120,000 volumes. 

In addition to the above collegiate and theological institutions, 
there are in the United States a large number of seminaries and acade- 
mies chartered, and endowed more or less liberally by Baptist associa- 
tions and communities. An imperfect list of these gives the names of 



232 Baptists. 

forty-two chartered female colleges, seminaries, etc.. and thirty-four 
academies for males, or with separate departments for male and female 
pupils. A full list from all the States would considerably increase this 
number. These are distinct from the much larger number of schools, 
which are strictly individual property. 

In giving views of three or four of these institutions of learning, 
we may accompany them with a very few items of information. 

The Chowan Collegiate Female Institute is situated at Murfrees- 
borough, N. C. It was founded by the Chowan Association, and sub- 
sequently adopted by the Portsmouth Association of Virginia, and by 
the Union and Pamlico Asssociations of North Carolina. It is designed 
for young ladies exclusively, and has already considerably more than a 
hundred students, with nine or ten instructors. Its philosophical ap- 
paratus is not surpassed by that of any similar institution at the South ; 
it has also a Library, Reading-room, Cabinet of Minerals, and Literary 
and Missionary Societies; The range of studies embraces most of the 
higher branches of the usual College course, and extensive courses of 
lectures are delivered within its walls. 



The Annual Receipts op the Pkincipal Benevolent Societies sustained by 
the Baptist Churches op America during the five last tears. 

1849. 1850. 1851. 1852. 1853. 

Am. Bap. Miss. Union, $105,576 104,837 120,826 124,211 134,493 

Am. Bap. Home Miss. So. 29,105 30,369 37,085 42,984 51,470 

Rep. for Home Missions by 



16 State Conventions, 










45,118 


Am. and For. Bible Soc. 


39,840 


41,625 


45,373 


42,312 


44,215 


American Bible Union, 






14,495 


20,799 




Am. Bap. Pub. Society, 


25,416 


24,822 


40,597 


42,358 


43,404 


Am. Bap. Free Miss. Soc. 


6,743 




10,000 


8,000 


7,986 


Am. Indian Miss. Assoc. 


11,194 


13,493 


20,245 


15,811 


14,030 


Southern Baptist Convention. 






Foreign Mission Board, 


31,791 


28,697 


25,970 


24,548 


21,438 


Home Mission Board, 


14,042 


10,842 


13,922 


13,945 


16,587 


Bible Board, 










8,073 


Southern Bap. Pub. Soc. 


3,848 


8,922 


21,875 


15,000 


21,000 



Total, 257,555 263,607 350,388 349,968 407,864 

The amount contributed for home missions by the Baptist churches, 
through State conventions and local associations, is very much larger 
than is indicated in the above table. But we have no means of com- 
piling the sums. There are also Education Societies in most of the 
States but no Central National Society. 




233 




r:j.if: ! j;,:: ; 







237 




The William Jewell College, 
is situated at Liberty, Missouri. It was originated in 1843, by Dr. William Jewell promising to give ten 
thousand dollars, provided thirty thousand more were raised for a Baptist College in that State. In 1849, 
nearly sixty thousand dollars were reported as having been subscribed. The brick edifice, standing on a 
beautiful site measures one hundred and twenty feet by ninety ; it is three stories high ; and besides 
recitation and society rooms, has a large chapel with galleries. It has a very able Faculty, at the head 
of which is the Rev. R. W. Thomas, A. M. In 1850-51, it had one hundred and thirty-seven students, 
and gives high promise of permanency and prosperity. 



239 



Baptist Periodicals in the United States. 



241 



NAME. 

South- Western Baptist, 

Christian Secretary, 
Christian Index, 

Christian Times, 

Western Recorder, 

Zion's Advocate, 
The True Union, 
Christian Watchman and 

Reflector, 
The Christian Era, 
Michigan Christian Herald, 
Western Watchman, 
The Baptist Observer, 

New York Recorder, 



EDITORS. 

j A. Williams, 
\ S. Henderson. 

Normand Burr. 

J. F. Dagg. 
( J. A. Smith, 
\ Leroy Church. 
] J. L. Waller, 
( R. L. Thurman 

J. B. Foster. 

F. Wilson. 



W. Olmstead. 



WHEN ISSUED. WHERE PUBLISHED. 

Weekly. Montgomery, Ala. 

,, Hartford, 

„ Penfield, 

„ Chicago, 



Conn. 
Geo. 

III. 



jx 



J. M. Burtt. 
George W. Harris. 
Wm. Crowell. 
E. Worth, 
i S. S. Cutting, 
} L. F. Beecher. 



New York Weekly Chronicle, Orrin B. Judd. 

xt v i x> i.- l n • -i. { Alexander M. Beebee 

New York Baptist Register, \ An{W TeQ ^^ 



American Baptist, 
Journal and Messenger, 

Christian Register, 

Biblical Recorder, 

Carolina Baptist, 

Christian Chronicle, 



W. Walker. 

J. L. Batchelder. 
( David E. Thomas, 
\ B. Y. Siegfried. 

Thomas W. Tobey. 
( James Blythe, 



Louisville, 

Portland, 
Baltimore, 

Boston, 

Lowell, 
Detroit 
St. Louis, 
Concord, 

New York, 

New York, 

Utica, 

Utica, 
Cincinnati, 

Zanesville, 

Raleigh, 



Ky. 

Me. 

Md. 

Mass. 

Mass. 
Mich. 
Mo. 
N. H. 



N. 
N. 
N. 



N. Y. 
Ohio. 

Ohio. 

N. C. 



Hendersonville,N. C. 



J. M. Bryan. 

W. B. Jacobs. ,, Philadelphia, 

E. T. Winkler. „ Charleston, 

J. R. Graves. , Nashville, 

Wm. Sands. ,, Richmond, 

S. Siegfried. „ Morgan town, 

New Orleans Baptist Chronicle W. C. Duncan, semi-monthly, New Orleans, 

( J L Waller 

The Christian Repository, < A -q* rr- ^ ' monthly, 

The Indian Advocate, S. L. Helm. ,, 
Baptist Missionary Magazine, Solomon Peck. 



Southern Baptist, 
The Tennessee Baptist, 
Religious Herald, 
Messenger and Recorder 






The Macedonian 
Young Reaper, 
Baptist Memorial, 
Home Mission Record, 
The Free Mission Visitor, 
Mother's Journal, 
Western Star, (Welsh,) 
Der Sendbote des Evange- I 
Hums, (German,) I 
Baptist Preacher, 
Home and Foreign Journal 
Western Evangelist, 
Seventh Day Baptist Memorial 
Freewill Baptist Quarterly Review, quarterly. 

Christian Review, { f |^S ck „ New York, 

The Baptist Record, j J^* l^* * 1 ' » Philadelphia, 

Recapitulation. — Weekly, 25; Semi-monthly, 1 ; Monthly, 14 ; Quarterly, 4 ; Total, 43. 
Baptist Periodicals in the British Provinces. 

Christian Messenger, edited by J. W. Nutting, issued weekly at Halifax, N. S. Le Semeur Canadien, 
edited by N. Cyr, issued weekly at Montreal, Can. E. Christian Visitor, issued weekly at St. John's N. B. 
Grand Lignft Mission Register, issued quarterly at St. John's Can. E. 

16 



Edward Bright, jr. 
Alfred Colburn, 
J. L. Burrows. 
James R. Stone. 
A. Kenyon. 
Mrs. Mary G. Clarke, 
R. Edwards. 

K. A. Fleischman. 

H. Keeling. 
James B. Taylor. 
Peter Long 



Louisville, 

Louisville, 

Boston, 

Boston, 

Boston, 

Philadelphia, 

New York, 

Kirtland, 

Philadelphia, 

Pottsville, 

Philadelphia, 

Richmond, 
Richmond, 
Rockwell, 
New York, 



Pa. 

S. C. 

Tenn. 

Va. 

Va. 

La. 

Ky. 

Ky. 

Mass. 

Mass. 

Mass. 

Pa. 

N. Y. 

Ohio. 

Pa. 

Pa. 



Pa.^ 

Va. 
Ya. 

111. 

N.Y. 



N.Y. 
Pa. 



242 



Baptists. 



Table Showing the Number 


op Associated Baptists 


in North America. 


States. 


Associa- 


Churches. 


Ordained 


Licenti- 


Baptized in 


Total Com- 


tions. 


Ministers 


ates. 


one Year. 


municants. 


Alabama, . . 


23 


579 


293 


65 


3585 


41,482 


Arkansas, . . 


9 


129 


87 


12 


537 


4483 


California, 


. . 1 


12 


14 




35 


400 


Connecticut, . 


. , 7 


115 


133 


16 


544 


16,355 


Delaware, 




2 


2 


1 


20 


337 


Dist. of Columb] 


a, . 


5 


8 




77 


789 


Florida, . . 


. . - 3 


73 


37 


3 


257 


2687 


Georgia, . . 


. . 35 


880 


473 


173 


5475 


65,639 


Illinois, . . 


. . 24 


378 


294 


61 


2753 


19,259 


Indiana, . . 


. 28 


451 


235 


52 


2423 


22,119 


Indian Territory 


1 


29 


28 


5 


449 


2680 


Iowa, . . . 


3 


50 


34 


5 


157 


1882 


Kentucky, 


46 


797 


397 


101 


4839 


69,098 


Louisiana, 


7 


114 


57 


12 


531 


4473 


Maine, . . 


13 


287 


212 


14 


599 


19,775 


Maryland, , 


1 


32 


26 


3 


301 


2438 


Massachusetts, . 


. 14 


249 


278 


18 


1377 


32,107 


Michigan, 


. 10 


180 


128 


4 


829 


10,043 


Minnesota, . . 


1 


4 


7 






82 


Mississippi, . 


19 


475 


240 


65 


2980 


30,112 


Missouri, . . . 


. 28 


439 


245 


52 


2298 


24,006 


New Hampshire 


6 


95 


70 


4 


455 


8364 


New Jersey, . . 


4 


103 


102 


15 


548 


13,362 


New Mexico, 






4 






8 


New York, . . 


'. 42 


815 


770 


96 


4551 


87,538 


North Carolina, . 


26 


599 


280 


84 


3208 


42,674 


Ohio, , . . . 


27 


448 


288 


38 


2217 


24,693 


Oregon, . . 


1 


11 


9 


5 


21 


176 


Pennsylvania, . 


16 


332 


251 


46 


1852 


30,053 


Rhode Island, 


2 


51 


55 


5 


98 


7406 


South Carolina, . 


15 


437 


249 


35 


2653 


45,296 


Tennessee, . . 


19 


496 


341 


81 


4508 


37 281 


Texas, . . . 


10 


125 


74 


15 


684 


4259 


Vermont, . . . 


8 


105 


89 


8 


262 


7999 


Virginia, . . . 


26 


608 


314 


59 


5229 


89,929 


Wisconsin, . . 


6 


107 


106 


5 


303 


4624 


German Churche 


3, . 


15 


17 




102 


785 


Welsh Churches 




32 


22 


13 




1577 


Total, . 


. 481 


9659 


6259 


1171 


56,758 


776,370 


British Provinces 


3, . 12 


330 


194 


21 


1805 


23,045 


West India Islar 


ids, 


96 


130 




1272 


36,058 


Anti-Mission Ba] 


3'ts 170 


1803 


918 




2119 


66,507 


Free Will Bapti 


sts, 125 


1173 


905 


165 




51,775 


General Baptists 


3 


17 


15 




19 


2189 


Seventh Day Bap 


'ts, 6 


71 


77 






6321 


Church of God, 




274 


131 






13.500 


Tunkers, . . . 




150 


200 






8000 


Disciples, . . 




2700 


2250 






225,000 


Grand Total 


. 797 


16,273 


11,079 


1357 


61,973 


1,208765 



In the preparation of this account of the Baptists, we have been especially 
guided by the Histories of Ivimey, Drs. Benedict, Bennett and Peck ; and also by 
the Rev. Messrs. Craps, Bates, Frey, Brown, Parmelee, Smith, Hinton, Pengilly, and 
others ; by the Baptist Register for 1852, and the Baptist Almanac for 1854. 



THE OLD SCHOOL BAPTISTS. 




OME difficulty occurs in writing a history 
of this section of the Baptist body. We 
have given them the name they themselves 
claim ; but those who take very different 
views of theological truth from them, still 
consider themselves as representing the 
oldest views of their fathers. By other 
Baptists, this body is frequently called 
Anti-mission Baptists, or Anti-effort Bap- 
tists, while they themselves wish to be 
called Old School Baptists, to distinguish 
them from the Mission Baptists, on the one 
hand, and from what are termed the Re- 
formed Baptists, or Campbellites, on the 
other. We will endeavor, however, to 
give the reader a correct view of the matter. 

A century ago, comparatively little activity, or concern for the 
extension of the Christian cause distinguished the Baptist denomination 
in any part of the world. Jonathan Edwards in this country, and 
Andrew Fuller of England, were raised up in the providence of 
God to excite increased attention to the theology of the churches, 
while George Whitefield and John Wesley, like " Sons of thunder," 
awoke up many thousands, on both continents, to serious thought. 
As this work spread, there grew with it a vastly increased desire that 
men, every where, should become acquainted with religion ; and Sunday 
schools, and missionary, bible, and religious societies, to accomplish 
this purpose, rose up, in rapid succession, throughout Christendom; 
and no man will deny but that they have accomplished great results. 

It was scarcely to be expected, however, that so vast a change 
could take place without some degree of opposition ; and the Baptist 
body was soon found to present two contending parties. One of these 

243 



244 Baptists. 

maintained that the commission of the Redeemer to preach the gospel 
to all nations, and the conduct of the Apostles in teaching that God 
had commanded all men every where to repent, made it imperative on 
the church to seek the evangelization of the world ; and for this pur- 
pose they formed missionary and other kindred institutions. The other 
party, however, insisted that the accomplishment of the divine purposes 
did not depend on the efforts of man, however zealous, and that as all 
these societies were of human origin, they were a departure from Bap- 
tist principles, and offensive to God. This contention, more or less, 
came into action in the various associations throughout the country, and 
the parties soon began to separate from each other. The one embraced 
the views of Edwards, Fuller, and Whitefield, and worked them into 
the various activities which are now every where apparent ; while the 
other carried Calvinistic views into the extreme, and maintaining that God 
could do his own work, showed a decided indisposition to active labors 
for the extension of the Redeemer's reign. The end of the contest 
seems to have been, that in the Eastern and Middle States the members 
of the body, became, almost to an individual, the friends of Missions ; 
and in the Western and South-Western parts of the United States, some 
were found who formed a new branch of the general body, and gave 
themselves the name prefixed to this article. 

It will be seen from this statement that the Old School Baptists 
do not repudiate the general doctrines of the Baptist body, nor have 
they renounced their views of church government, or changed their 
mode of worship. Their fixed views, however, of missionary efforts, 
and others of like character, have raised a high wall between them and 
their brethren, over which none can pass. When indeed we speak of 
the attachment of the Old School to the general doctrines of the Baptist 
body, we must be understood as referring to their old Confessions, from 
which indeed the Baptists in general say they have never departed ; but 
the opposition is to the more recent professions of doctrines which make 
the moral responsibility of man, and the duties of Christians more 
prominent than heretofore. Perhaps the old school men content them- 
selves, to a very great degree, with seeking their own comfort, wdiile 
their new school brethren are desirous of labor and sacrifice for the con- 
version of the world to Christ. 

From the very nature of these facts it will not be expected that 
we can have to report much of what is doing in this body of Baptists. 
They have no societies for the extension of religion, either at home or 
abroad, nor have they Sunday schools in which to train their own chil- 
dren. Most of them, indeed, have their annual associations of churches, 



Old School Baptists. 245 

and others have a yearly meeting in their own circles, to which they 
invite their neighboring brethren. They have neither colleges nor 
theological institutions, and we believe have now but one weekly pe- 
riodical which circulates among them, which issues from the State of 
New York. 

We will close our account of this body by giving their Statistics 
from the Baptist Almanac of 1844, and of 1854, from which the reader 
will see somewhat of their progress : — 

In 1844, they had 184 associations ; 1,622 churches ; 829 minis- 
ters, 2,374 baptisms within one year; and a total of 61,162 members. 
In 1854 they are reported as having 170 associations ; 1,803 churches ; 
918 ministers ; 2,119 baptisms within one year ; and as having 66,507 
members. 




:e six principle 
baptists. 



E R E it not for the fact, that the decline 
of any one section of religionists is no 
proof that the church is really lessening, 
it would be painful to write the history 
of a body almost dead. But it some- 
times happens, that persons worshipping 
for a while apart from others, discover 
that in their theological views they ap- 
proach so nearly to their neighbors on 
the right hand or the left, that it is need- 
less to maintain a separation. So has it 
proved with the Six Principle Baptists. 
Many of them have united with the 
Associated Baptists, and others with those of the Freewill order ; 
so that if it were not for property held by some churches, left 
in the way of endowments for the support of those particular views, 
this branch of the Baptist body would, probably, have long ago 
been entirely extinct. Their high antiquity, and the respectability 
they long maintained, demand that they should have a place in 
our volume. 

The Six Principles which distinguish this section of Baptists from 
all others are those mentioned in Paul's Epistle to the Hebrews, chap. 
vi. 1, 2. They are, 1. The foundation of repentance from dead works ; 
2. Faith toward God ; 3. The doctrine of Baptisms ; 4. The laying on 
of hands ; 5. The resurrection of the dead ; 6. Eternal judgment. In 
this country, however, the chief point on which they have insisted has 
been that of laying hands on the new-ly baptized. They refused to hold 
fellowship with churches who did not practise this, as they believe, 
Christian ordinance. Much of talent and learning were long employed 
in the controversy, the end of all which is, that in a very few churches 
the pastor, after the baptism of his candidates, places his hands on their 
heads, and prays that a blessing from heaven may rest upon them. 

We have intimated the high antiquity of the Six Principle Baptists ; 
246 



Six Principle Baptists. 247 

and the reader who has examined' English Baptist History must have 
observed that they were long ago numerous and useful. There seems 
to have been more of union between them and other Baptists in their 
earliest history than afterwards. Unhappily a dispute arose in the 
general body on the use of psalmody, against which the Six Principle 
Baptists were usually found, and in this dispute one or more of the 
most respectable of the London churches originated ; though it is 
highly probable that their present members know not either that the Six 
Principles or opposition to singing had any thing to do with their com- 
mencement. 

The same remark may apply also to this country. One of these 
principles — that of laying on of hands — was believed and acted on for 
a time by Roger Williams's church in Rhode Island, but these pecu- 
liarities among them soon died away. Not so, however, at Newport, 
in that State ; for in 1656 twenty-five members left the first church in 
that town, and formed themselves into a separate body, on account of 
the old church using psalmody ; because it imposed undue restraints on 
the liberty of prophesying, — that is, discouraged the public addresses 
of members, male and female, in their public assemblies ; held the doc- 
trine of particular redemption; and regarded the laying on of hands as 
a matter of indifference. This church, however, has long ago changed 
its views of these things, except indeed the laying on of hands, which 
is still practised. For the excellence of its psalmody the church has 
long been distinguished. It is known as the Second Baptist Church. 

The extent of this branch of the Baptist body was never large. 
Thirty-nine churches only have held its' distinguishing principles from 
its origin in this country to the present time. Thirty-three of these 
were in Rhode Island, five in New York, and one in Pennsylvania. 
They long held yearly meetings or conventions, the name of which in 
1764 they changed to that of associations. From 1774 till 1788 it was 
held, semi-annually, after which it was again held annually. "In 
1797," says Knight, in his history of the body, " The yearly meeting 
passed a resolve, ordering the exchange of all the public gifts in the 
fellowship, as might be directed by a committee annually appointed for 
that purpose. In 1802 the yearly meeting was composed of represen- 
tatives from twenty-one churches. The labors of the ministry in the 
Six Principle Baptist denomination have generally been confined to 
their own churches, or within a very small circle. Their ministers have 
generally been in indigent circumstances, and were obliged to labor to 
support themselves and families ; their churches not having been so 
much in the habit of affording pecuniary aid to their preachers as other 



248 Baptists. 

denominations ; by reason of which they have not had the opportunity 
of traveling, and carrying their views into distant places." 

The yearly meetings of which we have spoken were held alter- 
nately at Providence, Newport, and North Kingston. As early as 
1729 the association contained twelve churches, and about eighteen 
ordained ministers. The object held in view in the yearly meetings 
were to strengthen each other in the Redeemer's kingdom, to set in 
order the things that were wanting, and to afford advice in reference 
to any difficulties that might arise. Promising as was their early com- 
mencement, they have greatly declined, so that in 1845 they had but 
nineteen churches, fourteen ministers, and about three thousand com- 
municants. Since that period several of these churches have become 
invisible. 

The causes of this declension maybe easily assigned. While they 
maintained the government generally adopted by other Baptists, and 
have contended for the doctrines maintained by their Freewill brethren, 
they have not been active in advancing the benevolent institutions of 
the age ; they have always been opposed to the support of the ministry; 
they have never encouraged the cause of ministerial education, they 
have neither a theological institution, a missionary society, or even a 
periodical for the diffusion of their principles. How then can they ex- 
pect to succeed ? While we venerate the memory of the fathers of 
this body, who nobly fought in the great contest for religious freedom, 
we cannot but regret the declension of their sons, alike in numbers, 
piety, and energy. 

The following are the latest statistics of this body which we have 
been able to obtain; their dates are 1851, and 1852. They then 
formed two yearly Conferences ; the one of Rhode Island and Massa- 
chusetts, and the other of New York and Pennsylvania. They had 
17 churches ; 15 ministers ; nnd 2,189 members. 







Newport Sevknth-bay Baptist Church. 




THE SABBATARIANS OR SEVENT-HDAY BAPTISTS- 

H E terms Sabbatarian and Seventh-day Baptist 
are used to designate those Christians who observe 
the seventh or last day of the week as the Sab- 
bath. The former term was adopted by them in 
England soon after the Reformation, when the 
word Sabbath was applied exclusively to the 
seventh day, and when those who observed that 
day were regarded as the only true Sabbatarians. 
In the year 1818, this term was rejected by the General Conference in 
America, on account of its supposed indeflniteness, and the term Seventh- 
day Baptist was retained as more descriptive of the opinions and 
practices of the people. 

The Seventh-day Baptists are distinguished from Baptists generally 
by the views which they entertain of the Sabbath, In respect to this, 
they believe, that the seventh day of the week was sanctified and 
blessed for the Sabbath in Paradise, and was designed for all mankind ; 
that it forms a necessary part of the ten commandments, which are im- 
mutable in their nature, and universally binding ; that no change as to 
the day of the Sabbath was made by Divine Authority at the introduc- 
tion of Christianity ; that those passages in the New Testament which 
speak of the first day of the week do not imply, either the substitution 

249 



250 " Baptists. 

of that day for the seventh as the Sabbath, or its appointment as a day 
of religious worship ; that whatever respect the early Christians paid 
to the first day of the week, on the supposition of its being the day of 
Christ's resurrection, yet they never regarded it as the Sabbath, but 
continued to observe the seventh day in that character until, by the 
edicts of Emperors and the decrees of Councils, the first day was made 
gradually to supersede it. 

At what precise time the observers of the seventh day took a de- 
nominational form, it is not easy to say. According to Ross's " Pic- 
ture of all Religions," they appeared in Germany late in the fifteenth 
or early in the sixteenth century. According to Dr. Chambers, they 
arose in England in the sixteenth century. Assuming the beginning of 
the sixteenth century as the true period of their origin, would carry 
them back as far as any of the modern denominations of Christians 
date. But whatever difficulty there may be in fixing the precise time 
of their origin as a denomination, the Seventh-day Baptists think there 
is no difficulty in proving the antiquity of their sentiments. Indeed, 
they believe that there has been no period since the commencement of 
the Christian era, when there were not upon the earth more or less 
Christians observing the seventh day. That the apostles observed that 
day as the Sabbath, there can be but little doubt. In their writings 
they uniformly distinguish between the Sabbath and the first day of the 
week. In consistency with this distinction, it was their custom to rest 
from labor and engage in religious exercises upon the seventh day. 
The women who were present at the crucifixion, after preparing their 
spices, " Rested the Sabbath day, according to the commandment." 
When Paul was at Antioch, he preached in the synagogue on a certain 
Sabbath day, and so interested his Gentile hearers, that they requested 
him to preach the next Sabbath day, when nearly the whole city came 
together to hear him. At Corinth, he reasoned in the synagogue every 
Sabbath day for nearly a year and a half. On one occasion, in ad- 
dressing the Jews, Paul asserted that he had committed nothing against 
the customs of their fathers, who are known to have been strict observ- 
ers of the seventh day. And though the Jews were ever on the watch 
to discover any discrepancy between the practices of the early Christians 
and the customs of their own people, they are not known in a single in- 
stance to have charged them with a neglect or violation of the Sabbath. 
This circumstance, in connection with the facts which have been stated, 
sufficiently establishes the position that it was the practice of the 
apostles to observe the seventh day. 

Passing from inspired history to that which is uninspired, we find 



Sabbatarian or Seventh-day Baptists. 251 

frequent notices of Sabbath-keepers during the first six centuries of the 
church. Mosheim mentions persons of this class iu the second century. 
Indeed, the notion that a change had been introduced as to the day on 
which the Sabbath should be observed, seems not then to have been en- 
tertained. In process of time, however, a custom arose of celebrating 
the resurrection of Christ by a religious meeting on the first day of the 
week. No historical record, sacred or profane, has informed us of the 
first celebration of this day ; nor is there any certain evidence that it 
was at first observed weekly. It seems to have been introduced as a 
voluntary festival to commemorate the resurrection, just as the sixth 
day was observed to commemorate the crucifixion, and the fifth-day to 
commemorate the ascension. Though not regarded as the Sabbath, it 
gradually grew in the estimation of Christians during the first three 
centuries. In the fourth century, the Emperor Constantine embraced 
Christianity ; and in his zeal to magnify those institutions which were 
regarded as peculiarly Christian, and to bring into disrepute those 
which were in any way connected with the Jews, he set himself at 
work to give importance to the first day of the week. He required his 
armies, and the people generally, to spend the day in devotional exer- 
cises. No courts of judicature were to be held on this day, and no 
suits or trials in law prosecuted. Certain works of necessity or mercy, 
however, were declared lawful ; such, for instance, as the emancipation 
of slaves, and the labor of the husbandman in pleasant weather. His 
decrees were subsequently confirmed and extended by Christian Empe- 
rors, and similar decrees were passed and enforced by the various eccle- 
siastical councils. 

While the civil and ecclesiastical powers were making such efforts 
to establish the first day, they were equally zealous to abolish the 
observance of the seventh day, which they endeavored to do by throw- 
ing odium upon those who persisted in it. Constantine, in his decree 
issued A. D. 321, speaks of the Sabbath as a Jewish institution, repre- 
sents those who observe it as giving countenance to the Jews, and says, 
"Let us have nothing in common with that most odious brood, the Jews." 
The Council of Laodicea, about 350, passed a decree, saying, " It is 
not proper for Christians to Judaize, and to cease from labor on the 
Sabbath; but they ought to work upon that day, and put especial 
honor upon the Lord's day; if any be found Judaizing, let him be 
anathematized" Notwithstanding this opposition from the highest 
authorities, many Christians continued to observe the Sabbath. Jltha- 
nasius, A. D. 340, says, 4< We assemble on Saturday, not that we are 
infected with Judaism, but only to worship Christ, the Lord of the 



252 Baptists. 

Sabbath." Sozomen, A. D. 440, says, " There are various customs 
concerning assembling ; for though nearly all the churches throughout 
the world do celebrate the holy mysteries on the Sabbath day, yet they 
of Alexandria and Rome refuse to do this ; the Egyptians, however, in 
the neighborhood of Alexandria, and the inhabitants of Thebes, have 
assemblies upon the Sabbath, but do not participate in the mysteries." 
Gregory, of Nyssa, about 390, speaking of the relation of the two in- 
stitutions, says, "How can you look upon the Lord's day, when you 
neglect the Sabbath ? Do you not know that they are twin sisters, and 
that in slighting the one you affront the other?" 

Rev. L. Coleman, Instructor in Ecclesiastical History in Auburn 
Theological Seminary, in a " Historical Sketch of the Christian Sab- 
bath," published in the Theological Review, sums up the facts in re- 
gard to the early observance of the Sabbath and the Lord's day, as 
follows : 

" 1. Both were observed in the Christian church down to the fifth 
century, with this difference, that in the Eastern churches both days 
were regarded as joyful occasions, but in the Western the Jewish Sab- 
bath was kept as a fast. 

" 2. Both were solemnized by public religious assemblies for the 
instruction and spiritual edification of the hearers, and for the celebra- 
tion of the Lord's Supper. 

" 3. The Sabbath of the Jews was kept chiefly by converts from 
that people, and on their ow T n acccount ; who, though freed from the 
bondage of the law, adhered in this respect to the custom of their fa- 
thers. But in time, after the Lord's day was fully established, the 
observance of the Sabbath of the Jews was gradually discontinued, and 
finally was denounced as heretical." 

It is somewhat difficult to trace the history of Sabbath-keepers — 
as it would be to trace the history of any unpopular sect or doctrine — 
through the darkness which intervened betw T een the establishment of 
the Papal Dominion and the dawning of the Reformation. There are, 
however, fragments of history scattered over that period, which have 
an important bearing upon this point, and deserve attention. Early in 
the seventh century, in the time of Pope Gregory L, the subject of 
the Sabbath attracted considerable attention. According to Heylin, 
there arose a class of persons who declared " That it was not lawful to 
do any manner of work upon the Saturday, or the old Sabbath." 
Nearly five hundred years afterward, in the eleventh century, while 
Gregory VII., occupied the papal chair the same doctrine was preached 
gain. In both instances it was denounced as heretical, and opposed 



Sabbatarian or Seventh-day Baptists. 253 

by severe papal censures. According to Mosheim, there was a sect of 
Christians in Lombardy, in the twelfth century, called the Pasagin- 
ians, who kept the Jewish Sabbath. These facts are sufficient to prove 
the existence of Sabbath-keepers, not only in the early and purer ages 
of the church, but through the period of papal ascendancy. Indeed, 
they render it quite probable, that wherever, in the early ages of the 
church, the subject of the Sabbath was made a topic of popular discus- 
sion, there the seventh day found advocates and observers. 

The Reformation in the sixteenth century introduced an important 
era in the history of Sabbath-keeping. The great point upon which 
that movement turned, was the doctrine of justification by faith — a 
doctrine which had been nearly lost to the world. The unfolding of it 
necessarily led to the discussion of many kindred topics, among which 
was the subject of festivals. The Church of Rome had multiplied her 
festivals to a burdensome extent, and had taught that the days on which 
they occurred were inherently more holy than other days, and that 
there was great merit in observing them. In their zeal to oppose this 
doctrine, the leading Reformers went to the other extreme of maintain- 
ing that under the Gospel all days are alike. Accordingly they re- 
jected the Sabbath. They soon discovered, however, that it was ne- 
cessary to have some fixed times and public occasions for bringing 
the truths of religion into contact with the minds of the people. They 
could not go back to the ancient Sabbath, because that might subject 
them to the charge of Judaizing. Hence they advanced the doctrine, 
that the church itself has power to appoint such festivals as are neces- 
sary to its prosperity, and may alter them to suit its convenience. The 
first day of the week w T as chosen, because it was already in common 
use. But it is said that John Calvin once proposed to translate the 
weekly festival to the fifth day of the week as an instance of Christian 
liberty. In process of time, these sentiments respecting the day of 
worship were found to operate disastrously. Hence a class of Reform- 
ers sprung up, who advocated the morality of the fourth commandment, 
but interpreted it so as to require only one-seventh part of time, or a 
day of rest after any six days of labor. This doctrine spread rapidly 
on the Continent, and led to a controversy about the Sabbath, which 
soon became the principal one of the age. At an early stage of it, we 
find several able and zealous defenders of the Sabbath of Jehovah. 
Our materials for the preparation of a history of them, however, are 
quite deficient, this field having never been explored as it deserves to 
be, or as it doubtless will be sooner or later. 

Early in the sixteenth century there are traces of Sabbath-keepers 



254 Baptists. 

in Germany. The old Dutch Martyrology gives an account of a Bap- 
tist minister, named Stephen Benedict, somewhat famous for baptizing 
during a severe persecution in Holland, who is supposed by good au- 
thorities to have kept the seventh day. One of the persons baptized 
by him was Barbary von Thiers, wife of Hans Borzen, who was execu- 
ted on the 16th of September, 1529. At her trial, she declared her 
rejection of the idolatrous sacrament of the priest, and also the mass. 
"Relative to Sunday and the holy-days, she said the Lord God had 
commanded to rest the seventh day ; in this she acquiesced, and it was 
her desire, by the help and grace of God, to remain and die as she was, 
for it was the true faith and right way in Christ." In Transylvania, 
there were Sabbath-keepers, among whom was Francis Davidis, first 
chaplain of the court of Sigismund, the prince of that kingdom, and 
afterwards Superintendent of all the Transylvania churches. In France, 
also, there were Christians of this class, among whom was M. de la 
Roque, who wrote in defence of the Sabbath, against Bossuet, Catholic 
Bishop of Meaux. 

The Sabbath controversy commenced in England near the close 
of the sixteenth century. One Nicholas Bound. D. D., of Norton, 
in the county of Suffolk, published a book in 1595, in which he ad- 
vanced the modern notion concerning the Christian Sabbath, that it is 
a perpetuation of the Sabbath of the fourth commandment, but that the 
day specified in that commandment has been changed by divine au- 
thority from the seventh to the first day of the week. This doctrine 
was very taking, proclaimed as it was at a time when there was felt to 
be so much need of greater strictness in regard to the day of rest. Ac- 
cording to a learned writer of that age, " In a very little time it be- 
came the most bewitching error, and the most popular infatuation, that 
ever was embraced by the people of England." Dr. Bound's book was 
suppressed by order of Archbishop Whitgift in 1599. But its suppres- 
sion only led to the publication of a multitude of other works, in which 
every variety of opinion was expressed. While this discussion was in 
progress, several advocates of the seventh day arose, who vindicated its 
claims with great boldness and ability. 

John Traske began to speak and write in favor of the seventh- 
day Sabbath about the time that the Book of Sports for Sunday was 
published under the direction of the Archbishop of Canterbury and 
King James I., in 1618. He took high ground as to the sufficiency of 
the Scriptures to direct in religious services, and the duty of the State 
to impose nothing contrary to the Word of God. For this he was 
Drought before the Star-Chamber, where a long discussion was held 



Sabbatarian or Seventh-day Baptists. 255 

respecting the Sabbath, in which Dr. Andrews, Bishop of Winchester, 
took a prominent part. Traske was not turned from his opinion, but 
received a censure in the Star-Chamber. Paggitt's Heresiography says 
that he " Was sentenced, on account of his being a Sabbatarian, to be 
set upon the Pillory at Westminster, and from thence to be whipt to 
the Fleet Prison, there to remain a prisoner for three years. Mrs. 
Traske, his wife, lay in Maiden-Lane and the Gate-House Prisons fif- 
teen years, where she died, for the same crime." 

Theophilus Brabourne, a learned minister of the Gospel in the 
Established Church, wrote a book, which was printed at London in 
1628, wherein he argued " That the Lord's Day is not the Sabbath 
Day by Divine Institution," but " That the Seventh-day Sabbath is 
now in force." This book not having been replied to, he published an- 
other in 1632, entitled, " A Defense of that most ancient and sacred 
ordinance of God, the Sabbath Day." For this he was called to ac- 
count before the "Lord Archbishop of Canterbury" and the Court 
of High Commission. Several lords of his Majesty's Private Council, 
and many other persons of quality, were present at his examination. 
For some reason — whether from being overawed by the character of 
that assembly, or from fearing the consequences of rejecting its over- 
tures, it is not possible now to say — he went back to the embrace of 
the Established Church. He continued to maintain, however, that if 
the sabbatic institution be indeed moral and perpetually binding, then 
his conclusion that the seventh day ought to be kept is necessary and 
irresistible. 

About this time we find Philip Tandy promulgating the same doc- 
trine concerning the Sabbath in the northern part of England. He was 
educated in the Established Church, of which he became a minister. 
Having changed his views respecting the mode of baptism and the day 
of the Sabbath, he abandoned that church, and became a mark for many 
shots. He held several important disputes about his peculiar senti- 
ments, and did much to propagate them. 

James Ockford was another early advocate of the Sabbath in 
England. He seems to have been well acquainted with the discussions 
in which Traske and Brabourne were engaged. Being dissatisfied with 
the pretended conviction of Brabourne, he wrote a book in defence of 
Sabbatarian views, entitled, " The Doctrine of the Fourth Command- 
ment." This book, which must have been published about the year 
1642, was burnt by the authorities of the Established Church. One 
Cawdrey, a Presbyterian, and a member of the Assembly of Divines, 



25Q Baptists. 

fearing that this " Sharp confutation by fire," would be complained of 
as harsh dealing, wrote a review of it, which is now extant. 

Several causes combined to prevent the early organization of Sab- 
batarian churches in England. The various laws passed to secure uni- 
formity in worship, and to hinder the holding of religious meetings 
among all dissenters from the Established Church, were doubly oppres- 
sive upon those who observed their Sabbath on a different day from 
the mass of Christians. To this and similar causes we must attribute 
the fact, that there were no churches regularly organized until about 
1650. Within fifty years of that period, however, there were eleven 
Sabbatarian churches, besides many scattered Sabbath-keepers, in 
different parts of the Kingdom. These churches were located at the 
following places : — Braintree, in Essex ; Chersey ; Norweston ; Salis- 
bury, in Wiltshire ; Sherbourne, in Buckinghamshire ; Tewkesbury, or 
Natton, in Gloucestershire ; Wallingford, in Berkshire ; Woodbridge, 
in Suffolk ; and three in London, namely, the Mill- Yard Church, the 
Cripplegate Church gathered by Francis Bampfield, and the Pinner's 
Hall Church under the care of Mr. Belcher, whose funeral sermon, 
preached by Joseph Stennett, April 1, 1695, now lies before us. Eight 
of these churches have now become extinct, and hence a complete ac- 
count of them cannot be obtained. Of the three which remain, the 
following is a brief historical sketch. 

The Mill- Yard Church. 

The Mill- Yard Church is located in the eastern part of London. 
The time of its origin is not certainly known. The records now in 
possession of the church reach back as far as 1673. But as they con- 
tain no account of its organization, and refer to another book which 
had been previously used, it is probable that the church dates from a 
period considerably earlier. Indeed, there can be but little doubt, 
from its location and doctrinal views, that this church is a perpetuation 
of the society gathered by John James, the martyr, which originally 
met in Bull-Steak Alley, Whitechapel. We think it safe, therefore, 
to put down John James as the first pastor of Mill-Yard. On the 19th 
day of October, 1661, while Mr. James was preaching, an officer enter- 
ed the place of worship, pulled him down from the pulpit, and led 
him away to the police under a strong guard. About thirty members 
of his congregation were taken before a bench of justices then sitting 
at a tavern in the vicinity, where the oath of allegiance was tendered 
to each, and those who refused it were committed to Newgate Prison. 



Sabbatarian or Seventh-day Baptists. 257 

Mr. James himself was examined and committed to Newgate, upon the 
testimony of several profligate witnesses, who accused him of speaking 
treasonable words against the King. His trial took place about a month 
afterward, at which he conducted himself in a manner to awaken much 
sympathy. He was however sentenced to be " Hanged, drawn, and 
quartered." This awful sentence did not dismay him in the least. He 
calmly said, " Blessed be God, whom man condemneth, God justifieth." 
While he lay in prison under sentence of death, many persons of dis- 
tinction visited him, who were greatly affected by his piety and resig- 
nation, and offered to exert themselves to secure his pardon. But of 
their success he seems to have had little hope. Mrs. James, by the 
advice of her friends, twice presented a petition to the King, stating 
her husband's innocence, the character of the witnesses against him, 
and entreating his majesty to grant a pardon. But in both instances 
she was repulsed with scoffs and ridicule. At the scaffold, on the day 
of his execution, Mr. James addressed the assembly in a very affec- 
tionate manner. Having finished his address, and kneeling down, he 
thanked God for covenant mercies, and for conscious innocence ; he 
prayed for the witnesses against him, for the executioner, for the people 
of God, for the removal of divisions, for the coming of Christ, for the 
spectators, and for himself, that he might enjoy a sense of God's favor 
and presence, and an entrance into glory. When he had finished, the 
executioner said, " The Lord receive your soul," to which Mr. James 
replied, " I thank thee." A friend observing. to him, " This is a happy 
day," he answered, "I bless God it is." Then, having thanked the 
Sheriff for his courtesy, he said, u Father, into thy hands I commit 
my spirit;" and was immediately launched into eternity. After he was 
dead, his heart was taken out and burned, his quarters were affixed to 
the gates of the city, and his head was set up in Whitechapel on a pole 
opposite to the Alley in which his meeting-house stood. 

. William Sellers was pastor of the Mill-Yard Church at the 
time when the present records commence, 1673. The church was then 
in a flourishing condition, the members were quite numerous, and strict 
discipline was maintained. Mr. Sellers was probably the author of a 
work on the Sabbath, in review of Dr. Owen, which appeared in 1671. 
He is supposed to have continued his ministry until 1678. 

Henry Soursby succeeded Mr. Sellers. He was a man of con- 
siderable controversial talent, which he exercised in defence of the 
Sabbath. The church records allude to a book upon the subject pre- 
pared by him, but no copy of it is now known. He ministered to the 
church until 1710. 

17 



258 Baptists. 

Two persons named Slater about this time preached occasionally. 
But as there is no notice of their having become elders, it is quite likely 
that they were only u Preaching brethren" — a class of persons always 
much encouraged in this church. 

In 1711, Mr. Savage became pastor of the church. He had for 
an assistant, or co-pastor, the venerable Mr. John Maulden, who had 
long been the pastor of a Baptist church in Goodman's Fields, which 
he left on account of having embraced Sabbatarian principles. After 
the death of Mr. Maulden and Mr. Savage, there was a vacancy in the 
pastoral office, the preaching brethren officiating on the Sabbath, in an 
order prescribed at the business meetings of the church. It was during 
this period, in 1720, that Dr. Joseph Stennett was invited to take the 
pastoral care of the church. He was then pastor of a Baptist church 
in Exeter, and after considerable delay he declined the call. 

In 1726, the Lord seems to have provided them a pastor peculiarly 
suited to their condition, in the person of Robert Cornthwaite. He 
was originally connected with the Established Church. But becoming 
convinced that the gospel did not prescribe any religious establishment, 
he identified himself with the Dissenters, and commenced preaching 
among the Baptists. When the Sabbath controversy came before him, 
he decided for the seventh day, and was chosen pastor of the Mill Yard 
church, which post he continued to occupy until his death, in 1754. He 
was a man of great mental vigor, and a firm adherent to whatever he 
deemed true arid scriptural. He published six works relating to the 
Sabbath, which contributed much to draw attention to the subject, and 
to improve the condition of the church over which he presided. 

Daniel Noble, the successor of Mr. Cornthwaite, was a member 
of a Sabbath-keeping family. He became pious at an early age, and 
entered upon preparation for the ministry. His studies were pursued 
first in London, then under Dr. Rotheram at Kendal, and afterward at 
the Glasgow University. He commenced preaching occasionally at 
Mill Yard, in 1752, and took the oversight of the church when the 
pastoral office became vacant. His ministry continued until his death 
in 1783. 

About that time William Slater, a member of the church, was 
invited to conduct the services. He was afterward ordained as a 
preacher, became the pastor, and discharged the duties of the office 
until he died in 1819. For many years after his death, the church was 
without a pastor, the pulpit being supplied by several ministers of other 
denominations, until the election of the present elder and pastor, Wil- 
liam Henry Black, in 1840. 



Sabbatarian or Seventh-day Baptists. 209 

The Mill Yard church is indebted to the liberality of one of its 
early members for an endowment, the benefit of which it now enjoys. 
Mr. Joseph Davis was probably a member of the church at the time 
that John James suffered martyrdom. Being a man of considerable 
influence, and very bold in the advocacy of his opinions, he became 
obnoxious to the dominant party, and was exposed to severe persecu- 
tions. He was a prisoner in Oxford Castle for nearly ten years, from 
which he was released in 1673 by order of the king. Soon after being 
set free, he entered into business in London. Here, notwithstanding the 
interruption of his business occasioned by a strict observance of the 
Sabbath, he prospered beyond his highest expectations. He soon found 
himself at ease, surrounded by a happy family, and enjoying the confi- 
dence of a large circle of friends. Near the close of his life, Mr. Davis 
says his heart was drawn forth to do something for the pure worship 
of his Lord and Saviour, and to manifest that outward blessings had 
not been bestowed upon him in vain. He felt that " The Lord had 
sent him, as a Joseph, to do something for the cause of religion." Under 
the influence of this impression, he purchased, in 1691, the grounds 
adjoining the present Mill Yard church, erected a place of worship, and 
thus provided for the permanency of the society with which he was 
connected. This property was conveyed to trustees appointed by the 
church in 1700. In 1706, shortly before his death, Mr. Davis be- 
queathed his property to his son, with an annual rent-charge in favor 
of the Mill Yard church, together with seven other Sabbatarian churches 
in England. He likewise provided, conditionally, that his whole estate 
might afterward become the property of that church, and be vested in 
trustees for its benefit. 

The Cripplegate Church. 

The congregation of Sabbatarians in London, commonly known as 
the Cripplegate or Devonshire Square Church, was gathered in the 
reign of Charles II., by the learned Mr. Francis Bampfield. Mr. B. 
was descended from an honorable family in Devonshire, and was a 
brother of Thomas Bampfield, Speaker in one of Cromwell's Parlia- 
ments. Having been from childhood designed for the ministry, he was 
at sixteen years of age sent to Wadham College, Oxford, from which 
he received two degrees at the end of eight years. He w T as soon after- 
ward provided with a living in Dorsetshire, and was also chosen Pre- 
bend of Exeter Cathedral. Thence he was transferred to the populous 
town of Sherborne, where he exerted an extensive influence among 
the adherents to the Established Church. While there, he began to 



260 Baptists. 

doubt the authority of his church to prescribe forms of worship, and 
finally became an open non-conformist. The consequence was his ejec- 
tion from the ministry, and his imprisonment in Dorchester jail, for 
preaching and conducting religious services contrary to law. During 
this imprisonment, which lasted about eight years, his views upon the 
subjects of baptism and the Sabbath underwent a change, and he be- 
came a firm Seventh-day Baptist. He preached his new opinions 
boldly to his fellow-prisoners, and several were led to embrace them. 
Soon after his release from Dorchester, Mr. Bampfield went to London, 
and there his * Liberty to preach the Gospel continued, like his former 
imprisonment, about ten years.' His labors were at first in the vicinity 
of Bethnal Green, in the eastern part of London, where he preached 
and administered the Lord's Supper to a company of brethren in his 
own hired house. At the end of one year, on the 5th of March, 1676, 
to use the language of the record, they "Passed into a church state, on 
these two great principles, viz : Owning and professing Jesus Christ to 
be the one and only Lord over our consciences, and lawgiver to our 
souls ; and the Holy Scriptures of truth to be our only rule of faith, 
worship, and life." Mr. Bampfield continued to labor as pastor of this 
church until 1682, when he was brought before the Court of Sessions 
on a variety of charges connected with his non-conformity. He was 
several times examined, and at each examination the oath of allegiance 
was tendered to him, which he constantly refused, because his con- 
science would not allow him to take it. The result was, that the Court 
declared him to be out of the protection of the King, his goods to be 
forfeited, and he to be imprisoned during life, or the King's pleasure. 
His constitution had always been feeble, and the anxieties of his trial, 
together with the privations which he endured, brought on disease, of 
which he died in Newgate Prison, on the 15th day of February, 1684, 
at the age of sixty-eight years. His funeral sermon was preached by 
Mr. Collins, one of his fellow-prisoners ; and his body was interred, 
amidst a large concourse of spectators, at the burial place of the Bap- 
tist church in Glass-house Yard, Goswell street, London. 

After Mr. Bampfield's imprisonment, the church was dispersed for 
a season. But the times becoming more favorable, they reunited in 
church fellowship on the 14th of October, 1686, and invited Mr. 
Edward Stennett, of Wallingford, to take the oversight of them. 
He acceded to their wishes in part, and came to London at stated pe- 
riods to preach and administer the ordinances. He still retained his 
connection with the people at Wallingford, however ; and finding it 
difficult to serve the church in London also as he desired, he resigned 



Sabbatarian or Seventh-day Baptists. 261 

the pastoral care of them in 1689, recommending the appointment of 
some one to fill his place. Mr. Stennett is described as "A minister of 
note and learning in those times." He is distinguished as being the 
ancestor of the famous Stennett family, who all kept the seventh day, 
and were for several generations an ornament to religion, and to the 
cause of Protestant Dissent. The part which he took in the civil wars, 
being on the side of Parliament, exposed him to the neglect of his rela- 
tives, and many other difficulties. His dissent from the Established 
Church, deprived him of the means of maintaining his family, although 
a faithful and laborious minister. He therefore applied himself to the 
study of physic, by the practice of which he was enabled to provide for 
his children, and to give them a liberal education. He bore a consid- 
erable share in the persecutions which fell upon the Dissenters of his 
time. Several instances are recorded, in which his escape seems alto- 
gether miraculous, and affords a striking evidence of Divine interposi- 
tion. 

In 1690, Mr. Joseph Stennett, the second son of Edward Sten- 
nett, was ordained pastor of this church. With a view to usefulness in 
the ministry, he early devoted himself to study, mastered the French 
and Italian languages, became a critic in the Hebrew, and made con- 
siderable proficiency in philosophy and the liberal sciences. He came 
to London in 1685, and was employed for a time in the instruction of 
vouth. But he was at length prevailed upon, by the earnest solicita- 
tion of his friends, to appear in the pulpit, where his efforts attracted 
considerable attention, and led to his being called to succeed his father. 
His ministry was eminently evangelical and faithful. His labors were 
not confined to his own people ; but while he served them on the 
seventh day, he preached frequently, if not constantly, to other congre- 
gations on the first day. Among the Dissenters of England, he main- 
tained a high standing and exerted a powerful influence. In the reign 
of King William, he was chosen by the Baptists to draw up and pre- 
sent their address to his Majesty on his deliverance from the assassina- 
tion plot. On another occasion, he was appointed by the dissenting 
ministers of London to prepare an address to Queen Anne, which was 
presented in 1706. He also prepared a paper of advice, which was pre- 
sented by the citizens of London, to their Representatives in Parlia- 
ment, in 1708. When David Russen published his book, "Funda- 
mental? without a Foundation, or a True Picture of the Anabaptists" 
Mr. Stennett was prevailed upon to answer it, which he did with so 
much ability that his antagonist never thought fit to make any reply. 
The popularity which he gained by this work, led to many solicitations 



262 Baptists. 

from his friends to prepare a complete History of Baptism. This he 
intended to have done, and he was several years engaged in collecting 
materials for it. But the feeble state of his health prevented his carry- 
ing out the plan. Early in the year 1713 he began to decline, and on 
the 11th of July he fell asleep, in the forty-ninth year of his age, and 
the twenty-third of his ministry. 

For fourteen years after the death of Mr. Stennett, the church was 
without a pastor, during which time the pulpit was either supplied by 
ministers of other denominations, or the meetings were held with the 
Mill Yard Church. But on the 3d of December, 1727, according to the 
record, " The church gave themselves up to Mr. Edmund Townsend," 
who continued to serve them until his death in 1763. Although not 
an educated man, he was a faithful and useful minister, and was much 
esteemed among his own people and others with whom he associated. 
He seems to have been sent to London as a Messenger from the church 
at Natton. For a while he preached to both of the London churches, 
in the Mill-Yard Chapel, until invited to take the pastoral care of the 
Cripplegate Church. 

After the death of Mr. Townsend, the church was for about four 
years supplied by various Baptist ministers, until Mr. Thomas White- 
wood was chosen pastor, in June, 1767. His race, however, was short : 
for after having preached three times, and administered the Lord's 
Supper once, he was laid aside by severe illness, of which he died in 
October of the same year. 

At that time Dr. Samuel Stennett, a great-grand-son of Edward 
Stennett, and son of Dr. Joseph Stennett, was pastor of the Baptist 
church in Little Wild Street, London. As his principles and practice 
corresponded with those of the Cripplegate Church — " His judgment, 
as is well known, being for the observance of the seventh day, which 
he strictly regarded in his own family" — he was solicited to accept 
the pastoral office. There is no record, however, of his having done 
so, although he performed the duties of a pastor, administered the 
Lord's Supper, and preached for them regularly on the Sabbath morn- 
ing. The afternoon service was conducted by four Baptist ministers in 
rotation, among whom were Dr. Jenkins and Dr. Rippon. 

This state of things continued for nearly twenty years, until, in 
1785, Robert Burnside was chosen pastor of the church. Mr. Burn- 
side belonged to a Sabbath-keeping family, was received into the church 
in 1776, and was afterward educated for the ministry at the Marischal 
College, Aberdeen. He sustained the pastoral relation to the church 
forty-one years. Meanwhile he was occupied more or less in giving 



Sabbatarian or Seventh-day Baptists. 263 

instruction in families of distinction, and in preparing several works 
for the press, among which was a volume on the subject of the Sab- 
bath, and two volumes on the Religion of Mankind. He died in 
1826. 

John Brittain Shenstone succeeded Mr. Burnside. During the 
early part of his public life, he labored as a minister among the Baptists. 
For more than forty years he was connected with the Board of Baptist 
ministers in London, and as the senior member was pleasantly called 
the father of the Board. Having become convinced of the claims of 
the seventh day, he commenced observing it as the Sabbath in 1825. 
Soon after Mr. Burnside's death, he was called to the pastoral care of 
the church, and continued to serve them until his own death on the 
12th of May, 1844. Since that time this church has been without a 
pastor. 

The Natton Church. 

The Natton Church is located near Tewkesbury, in the west of 
England, about ninety miles from London, and fifteen from Gloucester. 
The exact time of its organization is not known. It is certain, how- 
ever, that it existed as early as 1660 ; and it is cmite probable that 
there were Sabbath-keepers in that region as early as 1640, who were 
prevented, by the unsettled state of the country, and their exposure to 
persecution, from forming a regular church. 

The first pastor of this church, of whom any satisfactory account 
can be given, was Mr. John Purser. He is spoken of as a very 
worthy man, who suffered much persecution for conscience' sake, be- 
tween 1660 and 1690. He was descended from an honorable family, 
and was heir to a considerable estate, of which his father disinherited 
him because he persisted in keeping the seventh day as the Sabbath. 
Notwithstanding this, it pleased God to bless him in the little he had 1 . 
He became a reputable farmer, as did many of the most worthy minis- 
ters of that time, and reared up a large family of children, who " All 
walked in his steps." The principal place of meeting in the early days 
of the church, was at the house of Mr. Purser, in Asston : but other 
meetings were held at different places within a range of twenty-five 
miles, for the accommodation of the widely-scattered congregation. 
Mr. Purser was a faithful and laborious minister amongst them until 
the close of his life in 1720. 

About that time there were two young men in the church who 
gave promise of considerable usefulness — Mr. Philip Jones and Mr. 
Thomas Boston. Mr. Jones was chosen pastor of the church, and 



264 Baptists. 

discharged the duties of that office until his death in 1770 — a period 
of nearly fifty years. 

He was succeeded by his nephew, Mr. Thomas Hiller, who, al- 
though a Sabbatarian, became also the pastor of a first-day Baptist 
church in Tewkesbury. His ministry is spoken of as having been 
" Successful at Natton as well as at Tewkesbury." He died a few 
years ago, since which time the church, now dwindled to a mere hand- 
ful, has been destitute of a pastor, but has enjoyed the assistance of a 
worthy Baptist preacher from Tewkesbury. 

It may be well here to state, that in 1718, Mr. Benjamin Purser, 
a son of the first pastor of this church, purchased an estate at Nalton, 
on which he fitted up a chapel for divine worship on the Sabbath. It 
is a small room, with a board floor, a pulpit, one pew, a row of benches, 
a communion table, and a gallery. He also walled in a corner of his 
orchard for a place of burial. When he died, in 1765, he left the 
chapel and burying place to the church, together with a small annuity 
from his estate to all succeeding ministers. 

The foregoing is a brief sketch of the only three Sabbatarian 
churches now remaining in England, out of the eleven which existed 
there one hundred and fifty years ago. Their decline has been gradual, 
but certain and unchecked. Sufficient causes for it may be assigned, 
however, without supposing any unsoundness in their doctrines. There 
can be little doubt, that the observance of the Sabbath upon a different 
day from the one commonly observed, is connected with greater incon- 
veniences than result from embracing the peculiar doctrines of any 
other Christian denomination. It would not be very surprising, there- 
fore, if in England, where the standard of piety, even among Dissenters, 
has been gradually adjusting itself to the notions of the Established 
Church, the number of Sabbath-keepers should as gradually diminish. 
But aside from this, there have been influences at work in the churches 
themselves exactly adapted to produce the results which are witnessed. 
From a very early period, it has been the practice of Sabbatarian 
preachers to accept the pastoral care of first-day churches — thus at- 
tempting to serve two masters at once, and practically proclaiming a 
low estimate of the doctrine by which they were distinguished. Closely 
connected with this, and perhaps a natural result of it, has been an 
almost total neglect, for a long period, to make any energetic efforts to 
promulgate their views. Take into account these two considerations, 
together with the fact that no missionary or associational organizations 
were ever formed to promote acquaintance and brotherly feeling among 
the churches, and their existence at all seems more a matter of surprise 
than their gradual diminution. 



Sabbatarian or Seventh-day Baptists. 265 

American Sabbath-Keepers. 

The Seventh-day Baptists in America date from about the same 
period that their brethren in England began to organize regular 
churches. Mr. Stephen Mumford was one of the earliest among 
them. He came from England to Newport, R. I., in 1664, and 
" Brought with him the opinion, that the Ten Commandments, as they 
were delivered from Mount Sinai, were moral and immutable, and that 
it was an Anti-Christian power which changed the Sabbath from the 
seventh to the first day of the week." He associated much with the 
First-day Baptist Church in Newport, and soon won several members 
of that church to his views. They continued to walk with the church, 
however, for a time, until a difficulty arose in consequence of the hard 
things which were said of them by their brethren, such as, that the 
Ten Commandments being given to the Jews, were not binding upon 
the Gentiles, and that those who observed the seventh day were gone 
from Christ to Moses. In December, 1671, they came to an open sepa- 
ration, Stephen Mumford, William Hiscox, Samuel Hubbard, Roger 
Baster, and three sisters, entered into church covenant together, thus 
forming the first Seventh-day Baptist Church in America. William 
Hiscox was chosen and ordained their pastor, which office he filled until 
his death in 1704, in the 66th year of his age. He was succeeded by 
William Gipson, a minister from London, who continued to labor among 
them until he died in 1717, at the age of 79 years. Joseph Crandall 
had been his colleague for two years, and was selected to succeed him. 
When he died, in 1737, John Maxson was chosen pastor, in 1754, and 
discharged the duties of the office until 1778. He was followed by 
William Bliss, who served the church as pastor until his death, in 1808, 
at the age of 81 years. Henry Burdick succeeded him in the pastoral 
office, and occupied that post until a few years ago, when he died. 
Besides the regular pastors, this church has ordained several ministers, 
from time to time, who have labored with great usefulness, both at 
home and abroad. It has also included among its members several dis- 
tinguished characters, one of whom, Richard Ward, Governor of the 
State of Rhode Island, is well known to history. 

We may here introduce a brief notice of a sect which for awhile 
was somewhat identified with the history of the church at Newport. 
We condense the account chiefly from " Backus 9 s Church History of 
JVew England." 

In the close of the year 1674, the family of Mr. James Rogers, of 
New London, called Mr. Crandall, from Westerly, w T ho preached among 



266 Baptists. 

them, and baptized his sons, John and James, and an Indian named 
Japheth. This somewhat offended the Presbyterians, and Mr. Brad- 
street, minister at New London, said, he hoped the next court would 
take a course with them. They sent to Newport, and Elder Hiscox, 
Mr. Hubbard, and his son Clark were sent to visit them in March, 
1675, when Jonathan Rogers was also baptized, and all four of them 
were received as members of their church, by prayer and laying on of 
hands. Hereupon John Rogers' father-in-law took his wife and chil- 
dren ; and upon her complaints against him, he was carried before their 
deputy governor, and committed to Hartford jail, from whence he wrote 
to Mr. Hubbard, April 6, 1675. September, 1676, these four members 
went with a boat and brought. Elder Hiscox and Mr. Hubbard to New 
London again, when old Mr. Rogers, his wife and daughter, were all 
baptized and received into that church ; whereupon they were called 
before the magistrate, but were soon released ; though from that time 
they began to imprison the Rogerses for working on the first day of the 
week. And when Mr. Hubbard and Mr. Hiscox visited them again, 
and held worship with them, two miles out of town, on their Sabbath, 
November 23, 1677, and Joseph Rogers' wife had next morning given 
them a satisfying account of her experience, John must needs hatse them 
go up to town to baptize her there. Mr. Hubbard opposed it, but 
John carried the day ; and while Mr. Hiscox was preaching at town, 
the constable came and took him, and they all went before the magis- 
trate ; where also was the minister, Mr. Bradstreet, who had much to 
say about the good ways their fathers had set up. Upon which Mr. 
Hubbard obtained leave to speak, and said, " You are a young man, 
but I am an old planter of about forty years, a beginner of Connecticut, 
and I have been persecuted for my conscience from this colony ; and I 
can assure you, that the old beginners were not for persecution, but we 
had liberty at first." After further discourse, the magistrate said, 
" Could you not do it elsewhere ?" " A good answer," said Mr. Hub- 
bard ; and so they were released, and went to Samuel Rogers' house, 
where his brother John put himself forward, prayed, and then went out 
to the water and baptized his sister ; upon which Mr. Hiscox was seized 
again, as supposing he had done it ; but John came before the magis- 
trate, and was forward to make known his act therein ; so the others 
were released and returned home. 

Jonathan Rogers had married Naomi Burdick, grand-daughter of 
Mr. Hubbard ; and on March 2, 1678, Elder Hiscox baptized her at 
Westerly, together with James Babcock, George Lamphere, and two 
others ; and on May 5, following, Joseph Clarke wrote from thence to 



Sabbatarian or Seventh-day Baptists. 267 

his father-in-law Hubbard, that John and James, with their father, 
were in prison, having previously excommunicated Jonathan, chiefly 
because he did not retain their judgment of the unlawfulness of using 
medicine, nor accuse himself before authority for working on the first 
day of the week. Hereupon the church at Newport sent messengers to 
New London about this matter, who reported on their return, that 
"A practice was started up (out of conscience) that because the world, 
yea, most professors, pray in their families, mornings and nights, and 
before meats and after, in a customary way, therefore to forbear prayer 
in their families, or at meats publicly, except some one led forth upon 
some special occasion, saying they find no command in the word of God 
for it." 

The churcb repeatedly sent and labored with them, but to little 
effect. Mr. Gibson went and lived and preached awhile among them 
at New London ; but Mr. Hubbard wrote to their aged brother Thorn- 
ton, who had removed from Newport to Providence, November, 1679, 
informing him of his late visit to that people, when he found that old 
Mr. Rogers had the wheel of a cart run over his leg a little below 
his knee, bruising it much, and had been so six weeks, but now could 
move it. Their judgment is not to use any means. In 1685, Mr. Hub- 
bard wrote to Mr. Reeve, of Jamaica, that messengers were then gone 
from their church to New London, " To declare against two or more 
of them who were of us, who declined to Quakerism. I might say 
more; of whom be thou aware, for, by their principles, they will travel 
by land and sea to make disciples, yea, and sorry ones, too. Their 
names are John and James Rogers, and one Donham." 

" From this beginning," says Backus, w T ho wrote more than sixty 
years ago, " Proceeded a sect which has continued to this day, who, 
from their chief leader, have been called Rogerenes. In their dialect, 
and many other things, they have been like the first Quakers in this 
country ; though they have retained the external use of Baptism and 
the Supper, and have been singular in refusing the use of means and 
medicine for their bodies. Their greatest zeal has been discovered in 
going from meeting to meeting, and from town to tow T n, as far as Nor- 
wich and Lebanon, the one fourteen, and the other twenty-four miles, 
to testify against hireling teachers, and against keeping the first day 
of the week as a Sabbath, which they call the Idol Sabbath ; and when 
the authorities have taken them up, and fined them therefor, and hav- 
ing sometimes whipped them for refusing to pay it, they soon have 
published accounts of all such persecutions, which have been the very 
means of keeping their sect alive." 



268 Baptists. 

Old Governor Saltonstall of Connecticut, who flourished in the 
first decade of the eighteenth century, was a man of some humor, as 
well as perseverance in effecting the ends he desired. Among other 
anecdotes told of him by the New London people, the place where he 
resided, is the following : — 

Of the various sects existing at that time, was the one w T e have 
described. A distinguishing tenet of the sect, was the denial of the 
propriety and scriptural character of the form of marriage. " It is not 
good that man should be alone ;" this they believed, and also that one 
wife only should cleave to her husband ; but then, this, they thought, 
should be a matter of agreement merely, and the couple should come 
together, and live as man and wife, dispensing with all forms of the 
marriage covenant. The old Governor used frequently to call upon 
Rogers, and talk the matter over with him, endeavoring to convince 
him of the impropriety of living with Sarah as he did. But neither 
John nor Sarah would give up to the argument. It was a matter of 
conscience with them ; — they were very happy together as they were ; 
— of what use then, could a mere form be ? Suppose they could thereby 
escape the scandal ; were they not bound to take up the cross, and live 
according to the rules they professed ? The Governor's logic was 
powerless. 

The Governor, however, happened one day to be in Rogers' neigh- 
borhood, and accepted an invitation to dine with him. " Now, John," 
said the Governor, after a debate on the point, " Why will you not 
marry Sarah ? Have you not taken her to be your lawful wife ?" 

" Yes, certainly," replied John, " But my conscience will not 
permit me to marry her, in the forms of the world's people." 

" Very well. But you love her?" 

"Yes." 

" And respect her ?" 

"Yes." 

" And cherish her as the bone of your bone, and flesh of your 
flesh ?" 

"Yes, certainly I do." 

Then turning to Sarah, the Governor said, 

" And you love and obey him ?" 

"Yes." 

" And respect and cherish him ?" 

" Certainly I do." 

"And will?" 

"Yes." 



Sabbatarian or Seventh-day Baptists. 



269 



" Then," said the Governor, rising, " In the name of the laws of 
God, and the Commonwealth of Connecticut, I pronounce you to be 
husband and wife !" 

The rage and ravings of John and Sarah were of no avail ; the 
knot was tied by the highest authority in the State. 

For more than thirty years after its organization, the Newport 
Church included nearly all persons observing the seventh day in the 
States of Rhode Island and Connecticut ; and its pastors were accus- 
tomed to hold stated meetings at several distant places, for the better 
accommodation of the widely-scattered members. But in 1708, the 
brethren living in what was then called Westerly, R. I., (comprehend- 




IIopkinton Seventh-day Baptist Church. 

ing all the south-western corner of the State,) thought best to form 
another society. Accordingly they proceeded to organize the Hopkin- 
ton Church, which had a succession of worthy pastors, became very 
numerous, and built three meeting-houses for the accommodation of the 
members in the different neighborhoods. At present there are seven 
churches in Rhode Island, and two in Connecticut, all in a healthy con- 
dition. 

The first Seventh-day Baptist Church in New Jersey, was formed 
at Piscataway, about thirty miles from the city of New York, in 1705. 
The circumstance from which it originated, is somewhat singular and 
note- worthy. "About 1701 one Edmund Dunham, a member of the 



270 Baptists. 

i 

old first-day Church in that town, admonished one Bonham, who was 
doing some servile work on Sunday. Bonham put him on proving that 
the first day of the week was holy by divine appointment. This set 
Dunham to examining the point, and the consequence was, that he re- 
jected the first day, and received the fourth Commandment as moral, 
and therefore unchangeable.'' In a short time seventeen of the church 
sided with Mr. Dunham, formed a church, chose him as their pastor, 
and sent him to Rhode Island to be ordained. He served the church 
until his death in 1734, and was succeeded by his son, Jonathan Dun- 
ham, who died in 1777, in the 86th year of his age. Since then the 
church has enjoyed the labors of several worthy pastors. From this 
church originated the one at Shiloh, about forty miles south-west of 
Philadelphia, which was organized in 1737, and now embraces more 
members than the mother church. There are four Seventh-day Baptist 
churches in New Jersey,, located at Piscataway, Shiloh, Marlborough, 
and Plainfield. 

In the State of New York, there are over thirty Seventh-day 
Baptist churches ; the following sketch of which, is arranged according 
to their geographical position. A church was organized at Berlin, 
Rensselaer County, about twenty-five miles from Albany, in 1780, 
which has gradually increased in numbers, and has established a branch 
in Stephentown. It has also led to the formation of a church several 
miles north in the town of Petersburgh. From this neighborhood, 
several families moved to Adams, Jefferson County, and organized a 
church, from which another has since sprung up in the adjoining town 
of Hounsfield. A church was organized at Brookfield, Madison 
County, in 1797. As it increased in numbers, and gradually extended 
over a larger territory, two other churches were formed in the same 
town, which are now in a flourishing condition. Scattered around 
these churches in Central New York, are the churches at Newport, 
Herkimer County, at Verona, Oneida County, at Preston, Chenango 
County, at De Ruyter, Madison County, and at Scott, Cortland County. 
Proceeding westward, there will be found eleven churches in Alleghany 
County, one in Erie County, one in Niagara County, one in Wyoming 
County, and one in Cattaraugus County. 

Other churches there are, many of them of recent origin, scattered 
over the south and west. There are four in Pennsylvania, four in Vir- 
ginia, five in Ohio, two in Illinois, and six in Wisconsin. Besides these, 
there are numerous little societies of Sabbath-keepers, who are accus- 
tomed to meet w T eekly for prayer and conference, but who have not yet 
been organized into regular churches. 



Sabbatarian or Seventh-day Baptists. 



271 




Pawcatuck Church. 



From the statistics we present to the reader it will be seen that there 
are seventy churches connected with the Conference, and that the num- 
ber of communicants is above six thousand. The number of ordained 
ministers is sixty-two, and of licentiates seventeen. 



Yearly Meetings — General Conference — Associations. 

A yearly meeting of the Seventh-day Baptists in America was es- 
tablished at an early period. In 1708, when the church in Newport, 
R. L, organized a part of its members into the distinct body now known 
as the First Hopkinton church, an annual interview was agreed upon, 
for a friendly interchange of sentiment, and for mutual encouragement 
and edification. The bounds of this confederacy gradually enlarged, as 
new churches were formed, until it included the early churches in Rhode 
Island, Connecticut, New Jersey, and New York. The churches gene- 
rally appointed their ministers and several leading members to attend 
the meetings, who traveled for the most part at their own expense 
and sometimes occupied nearly a quarter of the year in this social 
and religious visit. The result was every way happy. It furnished an 
opportunity for brethren who were widely scattered, and would other- 
wise have been comparative strangers, to become acquainted with each 
other, and also served to interest them in the efforts which were being 
made in different sections to promote the cause of Christ. 



272 



Baptists. 



THE FOLLOWING WERE THE STATISTICS OF SEVENTH-DAY BAPTIST CHURCHES 

NOVEMBER, 1853. 

The Eastern Association is composed of the churches in Rhode Islond, Con- 
necticut, New Jersey, and that part of New York lying east of the Hudson River. 
It meets during the fourth week in May of each year. 



Churches. 


Ministers. 


Clerks. 


Post-Offices. 


3« 

E g 

o .~ 
28 


8.8 

o5 


Newport . . . 


L. Crandall . . . 


E. D. Barker . . . 


Newport, R. I. 


1671 


Piscataway . . . 


Halsey II. Baker. . 


I. H. Dunn . . . 


New Market, N. J. 


103 


1705 


1st Hopkinton. . 


C. M. Lewis, D. Coon 


E. W. Babcock . . 


Potter Hill, R. I. 


440 


1708 


Waterford . . . 


L. C. Rogers 1 . . 


D. P. Rogers . . . 


New London, Ct. 


103 


1784 


Berlin • . . . 


W. Satterlee, J. B. 
Maxson 1 . 


Win. Green . . . 


Berlin, N. Y. 


292 


1780 


Shiloh .... 


W. B.GilIett,J.Davis 
G. R. Wheeler 


Ellis A. Davis . . 


Shiloh, N. J. 


250 


1737 


Marlborough . . 


David Clawson . . 


E. A. Crossley . . 


.Shiloh, N. J. 


118 


1811 


Petersburg . 


A.Estee,T.A.Maxson 1 


Daniel L. Wells . . 


Petersbunrh, N. Y. 


97 


1829 


2d Hopkinton . . 


Henry Clarke - 


Christopher Brown 


Hopkinton, R. I. 


117 


1834 


3d Hopkinton . . 


Joel Greene . . . 


J. P. Palmer . . . 


Rockville, R. I. 


209 


1835 


Westerly . . . 


Daniel Coon . 


J. W. Bliven . . . 


Westerly R. I. 


65 


1837 


Plainfield . . . 


J. Bailey, . . . 


T. S. Alberti . . . 


Plainfield, N. J. 


108 


1838 


Pawcatuck . . . 


A. B. Burdick. . . 


J. Maxson. . . . 


Westerly, R. I. 


176 


1840 


South Kingston . 




G. C. Holland. . . 


Perry ville, E. I. 


20 


1843 


New York . . . 


T.B.Brown,G.B.Utter 


Geo. B. Utter . . . 


New York City 


47 


1845 


Greenmanville . 


S. S. Griswold . . . 


Wm. E. Maxson . . 


Mystic Bridge, Ct. 


51 


1851 



The Central Association embraces those churches in New York lying between 
the Hudson River and the Small Lakes. Its annual meeting is held during the 
second week in June. 



Churches. 


Ministers. 




Clerks. 


1st Brookfield . • 


Wm. B. Maxson 




Asa West .... 


DeRuyter . . . 


J.R.Irish.J.C.Rogers 1 


B. G. Stillman . . 


Scott. . . . 


E.Burdick,T.Dye, 


1.1. 


L. P. Babcock, E. H. 




B. Babcock, 1 1 


. G. 


Potter 




W. Green 1 






1st Verona . . . 


C. Chester. . . 




II. Sherman . . . 


Adams .... 


J. Summerbell . 




A. M. Whitford . . 


2nd Brookfield. . 


Joshua Clarke . 




D. P. Curtis . . 


3d Brookfield . . 


Eli S. Bailey . . 




B. Burdick . . . 


Truxton. . . . 






E. R. Davis . . . 


Otselic .... 






Lincklaen . . . 


R. G. Burdick. . 




Schuyler Olin. . . 


Preston .... 








2d Verona . . . 






A. G. Burdick. . . 








Hounsfield . . . 


Enoch Barnes . 




Benjamin Maxson . 


Watson .... 


Wm. G. Quibell, 
Stillman 1 


H. 


E. R. Davis . . . 
















Pincknev . . . 







Post-Offices. 



Leonardsville, N. Y. 
DeRuyter, N. Y. 
Scott, N. Y. 



Verona Mills, N. Y. 
Adams Gentre, N. Y. 
Brookfield, N. Y. 
So. Brookfield, N. Y. 
DeRuyter, N. Y. 
South Otselic, N. Y. 
DeRuyter, N. Y. 
Oxford. N. Y. 
State Bridge, N. Y. 
Newport, N. Y. 
Stowell's Corners,NY 
Watson, N. Y. 

South Richland, N.Y. 
Pitcairn, N. Y. 
East Rodman, N. Y. 



S g 

208 
119 

108 



J 90 
172 
117 
24 
44 
143 
47 
22 
17 
41 
100 



1757 
1S16 
1820 



1820 
1822 
1823 
1823 
1824 
1830 
1831 
1834 
1837 
1838 
1841 
1841 

1845 
1846 

1S48 



In the column for ministsrs, 1, stands for licentiate. 



Sabbatarian or Seventh-day Baptists. 



273 



The Western Association includes the churches in Western New York and 
Pennsylvania. Its annual meeting occurs during the fourth week in June. 



Churches. 


Ministers. 


Clerks. 


Post-Offices. 


2 S 

5 S 

s S 

S92 


3-3 

6£ 


1st Alfred . . . 


N. V. Hull . . • 


D. R. Stillman . . 


Alfred Centre, N. Y. 


1816 


Friendship . . . 


B. F. Bobbins . . 




Nile, N. Y. 


84 


1824 


Wirt 


L. Andrus. . . . 


M. Maxson . . . 


Richburg, N. Y. 


75 


1827 


1st Genesee. . . 


H. Cornwell . . . 


E. R. Crandall . . 


Little Genesee, N. Y. 


152 


1827 


Clarence . . . 


B. Babcock . . . 


S. Hunt .... 


Clarence, N. Y. 


44 


1S23 


Hay field. . . . 


R. Green, A. A. F. 
Bandolph 


T. H. Dunn . . . 


Meadville, Pa. 


56 


1829 


2d Alfred . . . 


J. Kenyon, A. Bur- 
dick, P. C. Witter, 1 


C. D. Langworthy, F. 
W. Hamilton 


Alfred, N. Y. 


1S9 


1831 


Persia .... 


L. M. Cottrell. . . 


N. Randall, Jr. . . 


Gowanda, N. Y. 


36 


1832 


Hebron .... 


H. W. Babcock . . 


W. H. Hydorn . . 


Hebron, Pa. 


65 


1833 


Independence . . 


T. E. Babcock . . 


A. C. Burdick. . . 


Independence, N. Y. 


152 


1834 


Scio 


C. Bowley, 1 . . . 


L. G. Witter . . . 


Wellsville, N. Y. 


34 


1834 


2d Genesee. . . 


P. S. Crandall . . 


W. E. Hornblower . 


Ceres, N. Y. 




1834 






D. B. Stillman . . 


Scio, N. Y. 


30 


1834 


3d Genesee. 


H. P. Green . . . 


J. S. Crandall. . . 


West Genesee, N. Y. 


61 


184S 






W. P. Longmate . . 


Pendleton, N. Y. 


20 


1844 


Ulysses .... 


H. W. Babcock . . 


S. A. Slade . . . 


Ulysses, Pa. 


37 


1845 


Hartsville . 


H. P. Burdick . . 


Geo. Hood . . . 


Alfred, N. Y. 


77 


J 847 


Darien and Cow- 












lesville . 


Bowse Babcock . . 


R. Williams . 


Alden, N. Y. 


37 


1851 


Cussewago . • . 


Morris Cole, 1 . . 


C. Waldo .... 


Ediriboro, Pa. 


28 


1853 



The Virginia Association embraces the churches in Virginia, and meets during 
the first week in September. 



Churchef. 


Ministers. 


Clerks. 


Post-Offices. 


3 w 

0*3 

S =3 

o a 

83 

92 

23 

22 

5 


S3 

o 3 


Lost Creek . . . 

New Salem. 
Middle Island . 
Hughes' River. . 
Woodbridgetown . 


Samuel D. Davis, J. 

S. Davis, 1 
Peter Davis . . . 


Levi Bond, Jr. . . 
Wm. B. Davis . . 


Lost Creek, Ya. 

New Salem, Ya. 
West Union, Ya. 
White Oak, Ya. 
Woodbridgeto.vn, Pa 


1805 

1745 
1S32 
1834 


Asa Bee .... 


Jesse M. Lowther . 



The Ohio Association includes all the churches in Ohio, and holds its annual 
meeting during the first week in October. 



Churches. 


Ministers. 


Clerks. 


Jackson .... 

Port Jefferson . . 
Stokes .... 
Northampton . . 
Scioto .... 


Simeon Babcock, B- 
Clement, 1. M. Bab- 
cock, 1 

John Davis . . . 

Simeon Babcock . . 


J. G. Maxson . 

E. V. Ailes . . . 

Job Kennedy. 

Eli Forsyth e . . . 



Post-Offices. 



Montra, 0. 



Pratt, 0. 
Lewiston, O 
Montra, O. 



S d 
S3 
o.a 

O CI 


as 

o2 


86 


1840 


20 


1840 


30 


1842 


56 


1-37 


19 


1J42 



The North-Western Association is composed of the churches in Wisconsin 
and Illinois, and its annual meeting is held during the fourth week in September. 



Churches. 


Ministers. 


Clerks. 


Post-Offices. 


a-" 

s f? 

O .n 

O ; 
182 

131 
57 
• 3 
;"5 
<7 
21 




Milton .... 


V. Hull, S. Coon, D. 
Babcock, R.C.Bond, 
W. H. Redfield, 1 


Edwin S, Dunn . 

T. F. West . . . 

N. L. Bas^ett 

D. E. Lewis . 

W. H. H. Coon .... 

C. Thorn gate . . . 


Milton, Wis 

Albion, Wis. 
Walworth. Wis. 
Berlin, Wis. 
Utica, Wis. 
Farmington, 111. 
Dakota,Wis. 


1S40 
1843 


Walworth . . . 

Berlin 

Christiana . . . 
Farmington 
Dakota .... 


0. P. Hull 

Julius M. Todd.. •• 

Z. Cnmpbell 

L.A.Davis, J.Hill, S. 
Davison, L.D.Ayars 


1847 
1850 
1850 
1849 



In the column for ministers, 1, stands for licentiate. 

18 



274 ' Baptists. 

About the year 1800, the churches observing the Sabbath having 
greatly increased in numbers, and being not altogether agreed in doc- 
trinal sentiments, the question arose whether union and prosperity 
among them might not be promoted by a somewhat more formal eccle- 
siastical organization. The question was under consideration for two 
or three years, and resulted in the formation of the General Conference. 
This body was composed of delegates from the churches, and its object 
was to counsel and advise them in cases of difficulty which might be 
referred to it. A meeting was held each year, at a place previously 
agreed upon, and this place so chosen that the annual meetings might 
take a circuit of the denomination. The Conference has continued, 
with some modifications, to the present time. At a meeting in Shiloh, 
N. J., in September, 1846, a resolution was passed that its meetings 
should be hereafter held triennially, instead of annually. 

The division of the denomination into Associations took place in 
1835. It was thought by many, about that time, that the Conference 
had too much business to transact, and that the denomination was too 
widely scattered to justify the continuance of a general meeting every 
year. They therefore proposed a division of the churches into two 
Conferences, according to their geographical position. When the sub- 
ject came up for action, however, it was thought advisable to continue 
the General Conference, but to divide the denomination into associa- 
tions, which should meet each year, transact the business of the churches 
within their own bounds, and appoint delegates to represent them in the 
Conference. Five associations have been formed in partial accordance 
with this plan— the Eastern, embracing the churches in Rhode Island, 
Connecticut, and New Jersey, and those in New York east of the Hud- 
son river ; the Central, embracing those in the State of New York west 
of the Hudson river and east of the small lakes ; the Western, embrac- 
ing the churches in Western New York and Pennsylvania ; the Virginia 
Association, embracing all the churches in Virginia, and one in Penn- 
sylvania ; the Ohio, embracing all in that State ; and the Northwestern, 
embracing the churches in Wisconsin and Illinois. 

Societies, Institutions, etc. 
The Seventh-day Baptists, as a denomination, have always been 
forward to engage in the benevolent enterprises of the day. They have 
repeatedly taken action, in their ecclesiastical bodies, against slavery, 
and in favor of temperance and other moral reforms. They have also 
had among them for a long time societies for missionary purposes, and 
to promote the circulation of religious tracts and books. 



Sabbatarian or Seventh-day Baptists. 275 

The Seventh-day Baptist Missionary Association was organ- 
fced in 1842. Its object is to disseminate the gospel at home and abroad, 
n carrying out this object, it has employed men from time to time to 
labor with the feeble churches in this country, and to preach to the desti- 
tute wherever an opportunity should offer. It has also sent four missi- 
onaries — Messrs. Solomon Carpenter and Nathan Wardner, with their 
wives — to preach Christ among the heathen. These laborers in the 
foreign field sailed from New York in January, 1847, and are located 
at Shanghae, where they have built a chapel and dwelling-house, or- 
ganized a church, and are now prosecuting their labors with encourag- 
ing prospects, A mission in Palestine has also been determined upon, 
and William M. Jones and Charles Saunders, with their wives, have 
been designated for that field. 

The American Sabbath Tract Society was organized in 1843. 
Its object is " To promote the observance of the Sabbath, as originally 
instituted, enjoined in the Decalogue, and confirmed by the precepts 
and example of Christ and the Apostles." This it is laboring to do by 
the circulation of tracts and books. It has now a series of fifteen 
stereotyped tracts, of which editions are published according to the 
means and demands of the Society. Besides these, it has several pub- 
lications not connected with the series, but all relating to the subject 
of the Sabbath. It has also recently issued a work in u Defense of the 
Sabbath," written by George Carlow, and originally published in Lon- 
don in 1724. 

The Seventh-day Baptist Publishing Society, was organized 
in 1849, for the purpose of giving permanence to the periodical publi- 
cations of the denomination. It now issues a weekly paper called The 
Sabbath Recorder, a monthly called The Sabbath School Visitor, and a 
quarterly magazine of history, biography, and statistics, called The 
Seventh-day Baptist Memorial. 

The Seventh-day Baptists have two Literary Institutions, de 
signed to encourage and furnish the means of securing a thorough edu- 
cation. The first, called the De Ruyter Institute, is located at De Ruy- 
ter, Madison Co., N. Y., and was founded in 1837, at an expense of 
between twenty and thirty thousand dollars. The other is located at 
Alfred, Alleghany Co., N. Y., and called the Alfred Academy and 
Teachers' Seminary. They have also several smaller academies, lo- 
cated in different sections of the denomination. 

Few words will suffice to conclude this article. In the light of 
-.he foregoing it will be seen, that from the time when Seventh-day 
Saptist principles were represented in this country by a single man a' 



276 Baptists. 

Newport, R. I., to the present time, their progress has been slow but 
sure. Many obstacles have stood in their way. Those who have em- 
braced them have been subject to no small personal inconvenience, and 
often to opposition and reproach from persons bearing the Christian 
name and professing better things. They have been oppressed by law, 
and shut out from not a few social and literary privileges which they 
might otherwise have enjoyed. The consequence has been, that thou- 
sands who were trained up in the observance of the Sabbath, and who 
believed in heart that the practice was accordant with Scripture, have 
abandoned it ; while thousands of others, who were convinced of its 
claims, have refused to embrace it. Only the few, who felt that duty 
was theirs and consequences God's, have dared to adhere strictly to 
the divine commandment. Yet the number of such has gradually in- 
creased, and the prospect before them has gradually brightened. They 
believe the day is now dawning in which their principles will be 
examined with more candor, and allowed to work their natural 
effects upon the minds of men. 



Before putting a final period to this article, we would acknowledge 
our great obligations for the larger portion of it to the Rev. G. B. 
Utter, of New York, the able senior editor of " The Sabbath Recorder " 
On an application to him for aid, he kindly placed in our hands a docu- 
ment, which he had drawn up for another purpose, a few years ago, 
correcting and continuing it to the present time ; we found it so good 
and complete, that with a few additions, we place it before the reader. 



SEVENTH -DAY GERMAN BAPTISTS. 




N Cocalico Township, Lancaster county, sixty 
miles north-west of Philadelphia, Pennsyl- 
vania, may be found one of the earliest in- 
terior settlements of the State. It is a 
village containing about twenty houses, 
several stores, two taverns, and a paper- 
mill. It is an irregular enclosed village, 
lying in a triangle formed by the turnpike, 
the old Reading road, and the Cocalico 
creek. The whole village belongs to a 
singular community, called the German 
Seventh-day Baptists ; and contains the 
first Protestant Monastery ever established 
on this Continent ; with which is connected, 
and belonging to the same parties, about one hundred and forty acres 
of land, a grist mill and sawmill. Of this remarkable community, who 
originally belonged to the German First-day Baptists, or Tunkers, of 
whom we have elsewhere spoken, we proceed to give some account. For 
our facts we are very greatly indebted to Dr. W. M. Fahnestock, an 
excellent physician at Bordentown, N. J., who is more fully acquainted 
with them than any other man, and whose kind communications we 
gratefully acknowledge. 

About the year 1694, a controversy arose in the Protestant 
churches of Germany and Holland, in which vigorous attempts were 
made to reform some of the errors of the church, and with the design 
of promoting a more practical, vital religion. This party, at the head 
of which was the pious Spener, Ecclesiastical Superintendant of the 
Court of Saxony, was opposed violently, and after having bestowed 
upon them, in ridicule, the epithet of Pietists, they were suppressed in 
their public ministrations and lectures, by the Consistory of Wittem- 
berg. Notwithstanding they were prohibited from promulgating pub- 
licly, their views and principles, it led to inquiry among the people. 
This state of things continuing, many learned men of the different Uni- 
versities left Europe, and emigrated to America, whilst others remained 

277 



278 Baptists. 

and persevered in the prosecution of the work they had commenced 
with so much diligence. In the year 1708, Alexander Mack, of 
Schuishem, and seven others in Schwardzenau, Germany, met together, 
regularly, to examine carefully and impartially, the doctrines of the 
New Testament, and to ascertain what are the obligations it imposes on 
professing Christians ; determining to lay aside all preconceived opin- 
ions and traditional observances. The result of their inquiries termina- 
ted in the formation of the society now called Tunkers, or First-day 
German Baptists. Meeting with much persecution as they grew into 
some importance, as all did who had independence enough to differ 
from the popular church, some were driven into Holland, some to 
Creyfels in the Duchy of Cleves, and the mother church voluntarily re- 
moved to Serustervin, in Friezland ; and from thence emigrated to 
America in 1719 ; and dispersed to different parts as we have already 
seen, to Germantown, Skippeck, Oley, Conestogo, and elsewhere. 
They formed a church at Germantown in 1723, under the charge of 
Peter Becker. The church grew rapidly in this country, receiving 
members from the banks of the Wissahickon and from Lancaster 
County ; and soon after a church was established at Muehlbach, (Mill 
Creek) in this county. Of this community was one Conrad Beissel, a 
native of Germany. He had been a Presbyterian, and fled from the 
persecutions of that period. Wholly intent upon seeking out the true 
obligations of the word of God, and the proper observance of the rites 
and ceremonies it imposes, stripped of human authority, he conceived 
that there was an error among the Tunkers, in the observance of the 
first day for the Sabbath, that the Seventh day was the command of the 
Lord God, and that that day was established and sanctified, by the 
Great Jehovah, forever ! And no change, nor authority for change 
ever having been announced to man, by any power sufficient to set 
aside the solemn decree of the Almighty — a decree which he declared 
he had sanctified forever ! — he felt it to be his duty to contend for the 
observance of that day. About the year 1725, he published a tract 
entering into the discussion of this point, which created some excite- 
ment and disturbance in the Society at Mill Creek ; upon which he re- 
tired from the settlement, and went secretly, to a cell on the banks of 
the Cocalico, which had previously been occupied by one Elimilech, a 
hermit. His place of retirement was unknown for a long time to the 
people he had left ; and when discovered, many of the Society at Mil 
Creek, who had become convinced of the truth of his proposition for 
the observance of the Sabbath, settled around him, in solitary cottages. 
They adopted the original Sabbath — the Seventh day — for public 



Seventh-day German Baptists. 279 

worship, in the year 1728 ; which has ever since been observed by their 
descendants, even unto the present day. 

In the year 1732, the solitary life was changed into a conventical 
one, and a Monastical Society was established as soon as the first 
buildings established for that purpose were finished — May 1733. The 
habit of the Capauchins, or White Friars, was adopted by both the 
brethren and sisters, which consisted of a shirt, trowsers, and vest, with 
a long white gown or cowl, of woolen web in winter, and linen in 
summer. That of the sisters differed only in the substitution of petti- 
coats for trowsers, and some little peculiarity in the shape of the cowl. 
Monastic names were given to all who entered the cloister. Onesimus 
(Israel Eckerlin,) was constituted Prior, who was succeeded by Jabez, 
(Peter Miller ;) and the title of Father — spiritual father — was bestowed 
by the Society upon Beissel, whose monastic name was Friedsham ; to 
which the brethren afterwards added Gottrecht — implying together 
Peaceable, Godright. In the year 1740, there were thirty-six single 
brethren in the cloister, and thirty-five sisters ; and at one time the 
Society, including the members living in the neighborhood, numbered 
nearly three hundred. 

The first buildings of the Society, of any consequence, were Kedar, 
and Zion — a meeting-house and convent ; which were erected on the 
hill called Mount Zion. They afterwards built larger accommodations, 
in the meadow below, comprising a Sisters' House called Saron, to 
which is attached a large Chapel, and " Saal," for the purpose of hold- 
ing the Agapas, or Love Feasts, — a Brothers' House called Bethania, 
with which is connected the large meeting room, with galleries, in 
which the whole Society assembled for public worship; in the days of 
their prosperity, and which are still standing, surrounded by smaller 
buildings, which were occupied as printing office, bake house, school 
house, and almony, and others for different purposes ; on one of which, 
a one story house, the town clock is erected. 

The community was a republic, in which all stood upon perfect 
equality and freedom. No monastic vows were taken, neither had they 
any written covenant, as is common in the Baptist churches. The New 
Testament was their confession of faith, their code of laws, and their 
church discipline. The property which belonged to the Society, by 
donation, and the labor of the single brethren and sisters, was common 
stock, but none were obliged to throw in their own property or give up 
any of their possessions. The Society was supported by the income of 
the farm, grist mill, paper mill, oil mill, fulling mill, and the labor of 
the brethren and sisters in the cloister. 



280 Baptists. 

The principles of the Seventh-day Baptist Society of Ephrata, 
which few seem to understand, though they have been published in the 
German language, with full explanations and commentaries, about a 
century ago, may be summed up in a few words, namely : 

1. They receive the Bible as the only rule of Faith, covenant, and 
code of laws for church government. They do not admit the least li- 
cense with the letter and spirit of the Scriptures, and especially the 
New Testament — do not allow one jot or one tittle to be added or re- 
jected in the administration of the ordinances, but practise them pre- 
cisely as they are instituted and made an example by Jesus Christ in 
his word. 

2. They believe in the divinity of the Lord Jesus Christ, and the 
trinity of the Godhead ; having unfurled this distinctive banner on the 
first page of a hymn book which they had printed for the Society as 
early as 1738, namely, " There are three that bear record in heaven, the 
Father, the Word, and the Holy Ghost : and these three are one. And 
there are three that bear witness in earth, the Spirit, and the Water, 
and Blood ; and these three agree in one." 

3. They believe that salvation is of grace, and not of works; and 
they rely solely on the merits and atonement of Christ. They believe, 
also, that that atonement is sufficient for every creature — that Christ 
died for all who will call upon his name, and offer fruits meet for re- 
pentance ; and that all who come unto Christ are drawn of the Father. 

4. They observe the original Sabbath, believing that it requires an 
authority equal to the great Institutor, to change any of his decrees. 
They maintain that as he blessed and sanctified that day forever, which 
has never been abrogated in his word, nor is any scripture to be found 
to warrant that construction, that it is still as binding as it was when 
it was announced amid the thunders of Mount Sinai. To alter so posi- 
tive and hallowed a commandment of the Almighty, they consider would 
require an explicit edict from the great Jehovah. It was not foretold 
by any of the prophets, that with the new dispensation there would be 
any change in the Sabbath, or any of the commandments. Christ, who 
declared himself (he Lord of the Sabbath, observed the seventh day, and 
made it the day of his especial ministrations ; nor did he authorize any 
change. The apostles have not assumed to do away with the original 
Sabbath, or given any command to substitute the first for the seventh 
day. The circumstance of the disciples meeting together to break bread 
on the first day, which is sometimes used as a pretext for observing that 
day, is simply what the seventh-day people do at this day. The sacra- 
ment was not administered by Christy nor by the apostles, on the Sab- 



Seventh-day German Baptists. 281 

bath, but on the first day, counting as the people of Ephrata still do, 
the evening and the morning to make the day. 

5. They hold to the Apostolic Baptism — believer's baptism, and 
administer trine immersion, with the laying on of hands and prayer, 
while the recipient yet remains kneeling in the water. 

6. They celebrate the Lord's Supper at night in imitation of our 
Saviour ; washing at the same time each others' feet, agreeably to his 
command and example, as is expressly stated in the thirteenth chapter 
of the Evangelist John, fourteenth and fifteenth verses. This is attended 
to on the evening after the close of the Sabbath, the Sabbath terminat- 
ing at sunset of the seventh da]', thus making the Supper an imitation 
of that instituted by Christ, and resembling also the meeting of the 
apostles on the first day to break bread, which has produced much con- 
fusion in some minds in regard to the proper day to be observed. 

Celibacy they consider a virtue, but never require it, nor do they 
take any vows in reference to it. They never prohibited marriage and 
lawful intercourse between the sexes, as is stated by some writers, but 
when two concluded to be joined in wedlock, they were aided by the 
Society. Celibacy was urged as being more conducive to a holy life, 
for Paul saith — " They that are after the flesh do mind the things of 
the flesh ; but they that are after the Spirit, the things of the Spirit." 
And again: "He that is unmarried careth for the things that belong to 
the Lord, how he may please the Lord ; but he that is married careth 
for the things of the world, how he may please his wife. There is this 
difference between a wife and a virgin. The unmarried woman careth 
for the things of the Lord, that she may be holy, both in body and in 
spirit : but she that is married careth for the things of the world, how 
she may please her husband. I say therefore to the unmarried and 
widows, it is good for them if they abide even as I." And they also 
consider that those who sacrifice the lusts of the flesh, and live pure 
virgins for Christ's sake, will be better fitted, and will enjoy the first 
places in glory. St. John, in the Revelations, says — "I looked, and 
lo, a lamb stood on Mount Zion, and with him a hundred and forty and 
four thousand, having his Father's name written in their foreheads r 
And I heard a voice from heaven, as the voice of many waters, and as 
the voice of great thunder : and I heard the voice of harpers harping 
with their harps : and they sang as it were a new T song before the 
throne, and before the four beasts, and the elders : and no man could 
learn that song but the hundred and forty and four thousand, which 
were redeemed from the earth. These are they which were not defiled 
with women; for they are virgins. These are they which follow the 



282 Baptists. 

Lamb whithersoever he goeth. These were redeemed from among men, 
being the first fruits unto God and unto the Lamb." This was a fondly 
cherished subject, and was constantly inculcated. It may be consid- 
ered the ground of the institution at Ephrata, whose prosperity and 
advancement was dependent upon its being properly appreciated. It 
was sedulously kept before them, by their ministers, in its brightest 
colors ; and all the Scripture, which is not a little, was brought to bear 
upon it, to inspire them with perseverance and faithfulness. It promised 
capabilities which others could not possess in the divine life, and also 
held out the brighter rewards of heaven. It was a prolific subject for 
many of their hymns, which seemed to hallow and sanctify virginity. I 
have seen one, an occasional hymn — for they multiplied new hymns for 
every particular meeting or celebration — one which is very beautiful, 
indeed, and which was a prophecy respecting Ephrata — a prophecy 
which has been verified. It invokes in eloquent terms, steadfastness of 
purpose among the brethren and sisters of the cloister, and laments the 
downfall, in prospect of any declension, in most affecting strains. 

They do not approve of paying their ministers a salary. They 
think that the Gospel was sent without money and without price, and 
that every one called to preach the word should do it from love of the 
cause, and in this matter to follow the advice and example of Paul. 
However, they never had any scruples in affording their ministers such 
support of life as they possess themselves, and gave them the same 
support the other brethren enjoyed. Individual members may give as 
presents, what to them seemeth fit, in money, goods, etc. ; and when- 
ever he travels for religious purposes, if needy, he is supplied with 
money out of the treasury to bear his expenses. 

These are the great and leading tenets and principles of the 
Seventh-day German Baptists of Pennsylvania. There are many other 
minor points of not sufficient importance to enumerate in detail, and may 
better be adverted to in replying to some errors which writers have 
fixed upon them, and which cannot properly be considered as tenets 
and principles, but only as peculiarities. I cannot, here, go into an 
exposition of the peculiar views of this people, nor enter into the 
minutiae of the manner of performing all the ceremonies and ordinances. 
I would merely remark in regard to their regular worship, that they 
commence with a hymn, then prayers, (kneeling,) and after a second 
hymn, the minister requests one of the brethren (any one) to read a 
chapter out of the Scriptures, which they are at liberty to choose from 
any part of the Bible ; he then expounds the chapter, tracing its bear- 
ings and historical connection with the prophets and the New Testa- 



Seventh-day German Baptists. 283 

ment ; after which the Exhorters enforce the duties which it inculcates, 
and should any member, brother or single sister be able to improve the 
subject still farther, or have any remarks relative to the topic to make, 
they are at perfect freedom to express them. Prayer and singing, with 
the reading of a psalm, instead of a benediction, concludes the service. 

It is not one of their customs to wear long beards, as is frequently 
said of them ; this is more the case with the Tunkers and Mennonists. 
They are often represented as living on vegetables, the rules of the 
society forbidding meats, for the purpose of mortifying the natural ap- 
petite, and also as lying on wooden benches, with billets of wood for 
their pillows, as an act of penance. The true reason and explanation 
of the matter is, that both were done from considerations of economy. 
Their circumstances were very restricted and their undertaking great. 
They studied the strictest simplicity and economy in all their arrange- 
ments ; wooden flagons, wooden goblets, turned wooden trays, were 
used in administering the communion ; and the same goblets are still 
in use, though they have been presented with more costly ones. Even 
the plates from which they ate. were octangular pieces of thin poplar 
boards, their forks and candlesticks were of wood, and also every other 
article that could be made of that material was used by the whole 
community. After they were relieved from the pressure of their expen- 
sive enterprise in providing such extensive accommodations, they enjoy- 
ed the cot for repose, and many other of the good things of life ; though 
temperance in eating and drinking, was scrupulously regarded. And it 
may be well to remark, that there were not any ardent spirits used in 
the building of the whole village ; the timber of which was hewn, and 
all the boards sawed by hand during the winter months. The society 
was a social community, and not a cold, repulsive, bigoted compact; 
being sometimes represented as reserved and distant, and not giving an 
answer when addressed on the road. Morgan Edwards, in his "Mate- 
rials towards a History of the American Baptists ," published in 1770, 
bears a different testimony: he says — "From the uncouth dress, the re- 
cluse and asthetic life of these people, sour aspects and rough manners 
might be expected ; but on the contrary, a smiling innocence and 
meekness mark their countenances, and a softness of tone and accent 
adorn their conversation, and make their deportment gentle and oblig- 
ing. Their singing is charming ; partly owing to the pleasantness of 
their voices, the variety of the parts they carry on together, and the 
devout manner of performance." And of Beissel he gives the following 
character, which he had from one who knew him well. "He was very 
strict in his morals, and practised self-denial to an uncommon degree. 



284 Baptists. 

Enthusiastic and whimsical he certainly was, but an apparent devout- 
ness and sincerity ran through all his oddities. He was not an adept 
in any of the liberal arts and sciences, except music, in which he ex- 
celled. He composed and set to music, in three, four, six, and eight 
parts, a folio volume of hymns, and another of anthems. He pub- 
lished a dissertation on the Fall of Man, in the mysterious strain ; also 
a volume of letters. He left behind him several books in manuscript, 
curiously written and embellished." One w T riter has made a remark as 
invidious, as it is unfounded, on the sisterhood, in stating that " The 
sisters it would seem, took little delight in their state of single blessed- 
ness, and two only, aged and ill-favored ones, we may suppose, continue 
steadfast in the renunciation of marriage." They never had to renounce 
matrimony on entering the Convent, and but four or five of the whole 
number that have been in the cloister, in the period of one hundred and 
three years, left and were married. One of these married a gentleman 
in the city of Philadelphia, and afterwards much regretted her change, 
as did all others who left the " Stillen einsamkeit" The rest continued 
steadfast in their state of single blessedness, and now, save those re- 
maining in the Convent, lie beside each other in the beautiful cemetery 
in the foreground of the village. 

These little things would not be considered worthy of any notice 
but from fresh currency which has been given them by a late popular 
work. We conclude our notice of the gratuitous aspersions, by a few 
words in reply to the charge of their denying the doctrine of original 
sin, and the eternity of punishment. They do not hold that Adam's 
fall condemns indiscriminately all born souls, for many are born and die 
without sinning ; but they admit and teach that in the fall of Adam all 
disposition to good and holiness was lost, and that the whole race in- 
herit a natural innate depravity, which will lead them to sin, and prove 
their sure condemnation, unless they repent, and are born again of the 
Holy Spirit. Beissel wrote a book on this subject, which is as curious 
as it is ingenious. He enters into long disquisitions on the nature of 
Adam and his capabilities before the fall ; explaining many things of 
the fall, and with it elucidating several parts of the Scriptures, which 
have escaped, and would easily escape the attention of men of less pro- 
fundity of genius. His views are somewhat mysterious, yet deep and 
ingenious, but in the present day would be deemed little more than re- 
fined speculations, sublimated into visions. But none go to deny the 
depravity of the human heart, and the sad consequences which the fall 
of Adam has entailed on every succeeding generation, unless each crea- 
ture be regenerated and born again through the sanctifying influence 



Seventh-day German Baptists. 285 

of the Holy Spirit. They do not believe in universal salvation in the 
usual acceptation of that term, — they teach the sure reward of submis- 
sion and obedience to the requisitions of the Lord, through the mercy 
of God in Christ Jesus; and believe fully in the punishment of trans- 
gression — for " The wages of sin is death" — death to the joys of 
heaven, and an exclusion from the presence of the Lord — cast into utter 
darkness, where there is weeping and wailing and gnashing of teeth — 
where the fire is never quenched — where the worm never dieth. The 
idea of a universal restoration did exist among some in the early days, 
and it is to be attributed to attempts to explain the fifteenth chapter of 
the first epistle to the Corinthians, and the twentieth chapter of the 
Revelations, and reconcile some other parts of the Scriptures. It, how- 
ever, is never taught as a doctrine, but is always approached with the 
greatest caution and delicacy, by their pastor in private conversations 
with the members who desire to be instructed upon this subject, and 
who invariably admonishes them to be diligent in making their calling 
and election sure — to be prepared for the first resurrection, and not de- 
pend on a second. 

Though they considered contention with arms and at law un- 
becoming professors, yet they were decided Whigs in the Revolution, 
and have, unfortunately had to defend themselves too frequently in 
courts of justice. To set an example of forbearance and Christian 
meekness, they suffered themselves for a long time to be wronged and 
plundered, until forbearance was no longer a virtue. In the French 
war of 1756, the door of the Cloister, including the chapels, meeting- 
room, and every other building, were opened as a refuge for the inhab- 
itants of Tulpehocken and Paxton settlements, then the frontiers, from 
the incursions of the hostile Indians, all of whom were received and 
kept by the society during the period of alarm and danger. Upon 
hearing of which a company of infantry was despatched by the 
Royal Government from Philadelphia to protect Ephrata ; and on rep- 
resentation of the character of the Society, by the commissioners who 
were sent to visit the place, the Government made them a present of a 
pair of very large glass communion goblets, which was the only re- 
compense they would receive. At an earlier period they attracted the 
attention of the Penn family, and one of the young ladies, in England, 
commenced a correspondence with the Society. Governor Penn visited 
them frequently, and, desirous of giving them a solid evidence of his re- 
gard, had a tract of Jive thousand acres of land surrounding Ephrata, 
surveyed and conveyed to them, as the Seventh-day Baptist Manor : 
but they refused to accept it — believing that large possessions were cal- 



286 Baptists. 

ciliated to engender strife, and that it is more becoming to Christian 
pilgrims and sojourners not to be absorbed in the gains of this world 
and the accumulation of property. After the battle of Brandy wine the 
whole establishment was opened to receive the wounded Americans, 
great numbers of whom were brought here in wagons, a distance of 
more than forty miles ; and one hundred and fifty of whom died, and 
are buried on Mount Zion. Their doors were ever open to the weary 
traveller, and all visiters were cordially received and entertained while 
they tarried, as is done in the Hospices of Europe. All supplies were 
given to the needy, even their own beds, and to stripping their own 
backs, to afford some shelter from the " Peltings of the pitiless storm," 
to those who were exposed to the weather in inclement seasons. 

Many of the brethren being men of education, they established at 
a very early period, a school, which soon gained for itself an honorable 
reputation, many young men from Philadelphia and Baltimore being 
sent there to be educated. A Sabbath school was also instituted for 
religious instruction, which flourished many years, and was attended 
with some remarkable consequences. It produced an anxious inquiry 
among the juvenile population, who attended the school, which in- 
creased, and grew into what is now termed a revival of religion. The 
scholars of the Sabbath school met together every day before and after 
common school hours, to pray and exhort one another, under the super- 
intendance of one of the brethren. The excitement ran into excess, and 
betrayed a zeal not according to knowledge; which induced Friedsham 
to discourage an enterprise which had been commenced and was partly 
under way, namely to erect a house for their especial use, to be called 
Succoth. Ludwig Hoecker, or Brother Obed, as he was designated, who 
was the teacher of the common school, projected the plan of holding a 
school in the afternoon of the Sabbath, and who, in connexion with 
some of the other brethren, commenced it, to give instruction to the in- 
digent children who were kept from regular school by employments 
which their necessities compelled them to be engaged at during the 
week, as well as to give religious instruction to those of better circum- 
stances. It is not exactly known in w T hat year the Sabbath school was 
commenced. HoRcker came to Ephrata in the year 1739, and it is pre- 
sumed that he began soon after he took up his residence among them. 
The materials for the building were furnished, as is recorded, in the 
minutes of the society, in the year 1749. After the battle of Brandy- 
wine, the Sabbath school room, with others, was given up for a hospital, 
which was occupied as such some time ; and the school was never 
afterwards resumed. Hcecker at that period was sixty years of age. 



Seventh-day German Baptists. 287 

By 1777, the society began to decline, not from causes alleged 
by some writers, want of vigor in the successor of Beissel, who died 
1768 ; for his successor, Peter Miller, was a man of much greater powers 
of mind, and had the management of the establishment during Beissel's 
time; and to whose energy and perseverance is mainly attributable the 
great prosperity of the institution in its early days. The institution 
was one of the seventeenth century, and in accordance with European 
feelings, most of the members being natives of Germany. The state of 
public opinion at Beissel's death was widely different from what it was 
during the first fifty years after it was established, in relation to politics 
and government, and with this march of intellect different sentiments 
were entertained in regard to religious institutions. It was commenced 
as a social community in the midst of a wilderness — the hand of im- 
provement made the desert bloom as a rose, and at that time (1768) it 
was surrounded by a dense population. These circumstances, connected 
with incessant persecution — the turmoil and contention into which it 
was thrown and constantly kept by some of its envious neighbors, were 
the principal causes of its decline. 

At an early period they established a printing office, one of the 
first German presses in the State, which enabled them to distribute tracts 
and hymns, and afterwards to print several large works, in which the 
views of the founder are fully explained. Many of these books have 
been lost and destroyed. In the revolutionary war, just before the 
battle of Germantown, three wagon loads of books, in sheets, were 
seized and taken away for cartridges. They came to the paper-mill to 
get paper, and not finding any there they pressed the books in sheets. 

Music was much cultivated ; Beissel was a first rate composer and 
musician. In composing sacred music he took his style from the music 
of nature, and the whole comprising several large volumes is founded 
on the tones of the iEolian harp — the singing is the iEolian harp har- 
monized. It is very peculiar in its style and concords, and in its exe- 
cution. The tones issuing from the choir imitate very soft instrumental 
music ; conveying a softness and devotion almost superhuman to the 
auditor. Their music is set in four, six, and eight parts. All the parts 
save the bass, are led and sung exclusively by females, the men being 
confined to bass, which is set in two parts, the high and low bass — the 
latter resembling the deep tones of the organ, and the first in combina- 
tion with one of the female parts, is an excellent imitation of the con- 
cert-horn. The whole is sung on the falsetto voice, the singers scarcely 
opening their mouths, or moving their lips, which throws their voice up 
to the ceiling, which is not high, and the tones, which seem to be 



2^ Baptists. 

more than human, at least so far from common church singing, appear 
to be entering from above, and hovering over the heads of the assem- 
bly. Their singing so charmed the Commissioners who were sent to 
visit the Society by the English government, after the French war, that 
they requested a copy to be sent to the royal family in England ; which 
was cheerfully complied with, and which I understand is still preserved 
in the British Museum. About twelve months afterwards a box was 
received about three or four feet long, and two or two and a half wide, 
containing a present in return. What the present was is not now cer- 
tainly known, none having seen it but Friedsam and Jalez,.who was 
then Prior, and into whose care it was consigned. It was buried se- 
cretly by him, with the advice of Biessel. It is supposed from a hint 
given by Jalez, that it was images of the king and queen, in full cos- 
tume, or images of- the Saviour on the Cross, and the Virgin Mary; 
supposing, as many in this country have erroneously thought, that the 
people of Ephrata possess many of the Catholic principles and feelings. 
The king, at whose instance they were sent, was a German, and we 
may presume that he considered that they retained the same views as 
the monastic institutions of Europe. They have nearly a thousand 
pieces of music, a piece being composed for every hymn. This music is 
lost entirely now, at Ephrata — not the music books, but the style of 
singing. It is, however, still preserved and finely executed, though in 
a faint degree, at Snowhill, near the Antidam creek, in Franklin County, 
where there is a branch of the Society, and which is now the principal 
settlement of the German Seventh-day Baptists. 

They greatly outnumber the people at Ephrata, and are in a very 
flourishing condition. There they keep up the institution as originally 
established at Ephrata, and are growing rapidly. Their singing which 
is weak in comparison with the old Ephrata choir, and may be likened 
to the performance of an overture by a musical box with its execution 
by a full orchestra in the opera house, is so peculiar and affecting that 
when once heard, it can never be forgotten. I heard it once at Ephrata, 
in my very young days, when several of the old choir were still living, 
and the Antidam choir met with them. And some years since I so- 
journed in the neighborhood of Snowhill, during the summer season, 
where I had a fine opportunity of hearing it frequently and judging of 
its excellence. On each returning Friday evening, the commencement 
of the Sabbath, I regularly mounted my horse and rode to that place, a 
distance of three miles, and lingered about the grove in front of the 
building, during the evening exercises, charmed to enchantment. It 
was in my gay days, when the fashion and ambition of the world 



Seventh-day German Baptists. 289 

possessed my whole breast, but there was such a sublimity and devotion 
in their music, that I repaired with the greatest punctuality to this 
place, to drink in those mellifluous tones, which transported my spirit 
for the time, to regions of unalloyed bliss — tones which I never before 
nor since heard on earth, though I have frequented the English, the 
French and Italian opera — that is music for the ear — the music of 
Beissel is music for the soul — music that affords more than natural 
gratification. It was, always, a delightful boon to me, enhanced by 
the situation of the Cloister, which is in a lovely vale just beyond the 
South Mountain. During: the week I longed for the return of that 
evening, and on the succeeding morning was again irresistibly led to 
take the same ride, if I did not let it be known on the evening that I 
w T as on the ground, for whenever it was discovered, I was invited and 
kept the night in the Cloister — to attend morning service, at which 
time I always entered the room, and there was their preaching ; but as 
often as I ventured I became ashamed of myself, for scarcely had these 
strains of celestial harmony touched my ear, than I was bathed in tears, 
— unable to suppress them, they continued to cover my face during the 
service ; nor in spite of my mortification could I keep them away. They 
were not tears of penitence, for my heart was not subdued to the Lord, 
but tears of ecstatic rapture, giving a foretaste of the joys of heaven. 

I have spoken of Ephrata as it was, not as it is. True, old 
Ephrata still stands — its weather beaten walls, some of which are up- 
wards of an hundred years old, and crumbling to pieces, rendering it 
more interesting from its antiquit}'. Many traces of the olden time re- 
main, but its life has departed. There are, however, many delightful 
associations connected with its mouldering walls, and like some of the 
dilapidated castles, which are apparently falling to the ground, de- 
serted, and given to the rooks and owls, yet it contains many habitable 
and comfortable apartments. 

As early as 1758, there was a branch of this Society established at 
theBermundian Creek, in York County, about fifteen miles from the town 
of York ; some of the members of which still remain, though they have 
been without preaching for many years. Another was established in 
1763, in Bedford County, which still flourishes, and many members of 
the present Society are scattered through the Counties of the interior 
of the State, so that the truth which was left has not become extinct, 
but is still extending, which is particularly the case at Snowhill ; and 
hope is still entertained that the little one may become a thousand and 
the small one a great nation. 

A few years ago, the German Seventh-day Baptists were placed 

19 



290 Baptists. 

in a situation in which, with all their dislike to law, they felt that the 
great principles of religious freedom demanded an appeal to Caesar. 
Prior to that period, Sunday was regarded in the eye of the law as a 
holy day, and an Act of the Pennsylvania Legislature, passed in 1794, 
fined those who pursued their secular callings on it. Harmless and in- 
offensive as the German Sabbatarians had ever been, there were found 
those who brought them before the magistrates with a view to their 
being fined. For some time this was submitted to, but at length it 
was brought before the Supreme Court of the State. Thaddeus 
Stevens, the Counsel employed by these Baptists, took ground : 1st. 
That Christianity is not, as generally assumed, the common law of the 
land, and 2nd, That the law of 1794, under which they were prosecuted, 
is unconstitutional, inasmuch as it sets up and enforces Sunday as a 
sacred — a holy day — a religious institution. The difficulty was felt, 
and the final decision of the Court was, that the Legislature was incom- 
petent to give religious preference to any sect, but was competent to 
ordain a civil rest day, which might be established on any day of the 
week at the pleasure of the Legislature ; thus, stripping, so far as 
human law is concerned, the day of rest of all sacredness. A subse- 
quent law of the Legislature took away the temptation to inform against 
the violators of the law, by throwing the whole of the fine into the 
County treasury, instead of dividing it, as heretofore, with the informer. 
Since that period the Seventh-day Christians of the State have pursued 
their own path without annoyance. 

We regret that we can present no statistics of this body, as they 
never kept a register of their members ; but some further particulars of 
it may be expected from an historical volume, which, we learn from 
Dr. Fahnestock, he is about to commit to press. Dr. Baird says, 
" They are not believed to exceed a few hundreds in number, and their 
ministers may be as many as ten or twelve." 



THE GERMAN BAPTISTS OB TUNKERS. 




SMALL Christian church was organized 
in the year 1708, at Scwarzenau, in Germany. 
Its first constituents were Alexander Mack 
and his wife, John Kipin and his wife, 
George Grevy, Andreas Bloney, Lucas Fet- 
ter, and Joanna Nethigeim. They had been 
educated as Presbyterians, except Kipin, who 
was a Lutheran, and being neighbors, they 
consorted together to read the Bible, and to 
edify one another in the way they had been brought up, for as yet they 
did not know that there were any Baptists in the world, However, 
believer's baptism and a congregational church soon gained upon them, 
insomuch that they had determined to obey the Gospel in these matters. 
They desired Alexander Mack to baptize them ; but he deeming him- 
self in reality unbaptized, refused. Upon which they cast lots to find 
who should be administrator. On whom the lot fell has been carefully 
concealed. They were baptized in the river Eder, near Schwarzenau, 
and then formed themselves into a church, choosing Alexander Mack to 
be their minister. They increased fast, and began to extend their 
branches to Merienborn and Epstein, having John Naass and Christian 
Levy to be their ministers in the new churches. But they were quickly 
driven from these places by persecution, and some of them went to Hol- 
land, and others to Creyfelt. Soon after the mother church at Schwarz- 
enau voluntarily removed to Serustervin, in Friezeland, and from 
thence emigrated to America ; and in 1729 those of Creyfelt and Hol- 
land followed their example. Thus all this class of churches sprang 
from the little church at Schwarzenau, which began in a place where no 
Baptists had ever been before known ; nor, so far as we can ascertain, 
have there been any since. 

One word may here be said in reference to their name. Like 
many other bodies of Christians, they have received their leading name 
from their enemies ; Tunkers, or, as pronounced in England, Bunkers, 
is a term which signifies Dippers, the word really comes from Tunken, 
to put a morsel in sauce ; derisively this is calling them sops. Another 
name which also in derision has been given them, is that of Tumblers, 

291 



292 Baptists 

from the manner in which they perform baptism, which is by putting 
the person, while kneeling, head under water, somewhat resembling the 
motion of the body while in the act of tumbling. For themselves they 
have assumed the name of Brethren, grounding it on the text, " One is 
your Master, even Christ, and all ye are brethren." Matt, xxiii. 8. 

The first twenty families of this community landed in Philadelphia, 
in 1719, and soon dispersed themselves, some to Germantown, some to 
Skippack, others to Oley, and others still to Conestoga and elsewhere. 
As this dispersion prevented the regular meetings for public worship, 
they soon exhibited a very declining state, and personal religion had, 
in many instances, almost disappeared. But in the year 1722, Messrs. 
Baker, Gomery, and Gantzs, with the Trauzs, visited their scattered 
brethren, and their labors were followed by a great revival of religion, 
insomuch that societies were formed wherever a number of families were 
within reach of each other. But they soon again became cold, and at 
the end of three years, they had relapsed into their former condition. 
In 1729, about thirty-nine persecuted families arrived from Germany, 
by whose means they were again quickened, and their numbers every- 
where increased. These thirty-nine families came from the same church 
at Schwarzenau, of which the first party had been members. 

It is a matter of regret that the German Baptist brethren altogether 
neglect any records of their proceedings, and are opposed even to pub- 
lishing their numbers, lest it should seem to savor of pride ; on this 
account it is very difficult to give the information which might be de- 
sired. We know, however, that in Pennsylvania they have not less 
than forty organized congregations, numbering in the aggregate about 
three thousand communicants. Nine of these communities are west of 
the Alleghany mountains, and the remainder are in the Middle and East- 
ern sections. They extend to Germantown and Philadelphia. In Ohio, 
they had, several years since, forty-six regularly organized congrega- 
tions, many of them very large. They are more numerous in this State 
than in any other, and it is said by one of their own ministers that piety 
is more prosperous among them in Ohio than elsewhere. Virginia and 
Indiana have each about twenty churches. Illinois, Kentucky, Ten- 
nessee, Iowa, North Carolina, New Jersey, and New York contain also 
a few churches. Maryland, next to Pennsylvania, probably contains 
more of this class of religionists than any other Atlantic State. 

The late Rev. Morgan Edwards, of Philadelphia, to whom we 
have already been indebted for information, once said, " God will always 
have a visible people on earth, and these are his people at present above 
any other in the world!" On -account of their meekness and hatred of 



German Baptists or Tunkers. 293 

war and slavery, together with a reuunciation of all sorts of violence, 
they have been called " The harmless Tunkers." 

The late Rev. Eihanan Winchester, from England, in his "Dia- 
logues on Restoration" published in 1.787, gave them this character — 
" They are industrious, sober, temperate, kind, charitable people ; en- 
vying not the great, nor despising the mean. They read much, they 
sing and pray much ; they are constant attendants upon the worship of 
God ; their dwelling-houses are all houses of prayer ; they walk in the 
commandments and ordinances of the Lord blameless, both in public 
and private. They bring up their children in the nurture and admoni- 
tion of the Lord. The law of kindness is in their mouths ; nor sourness 
or moroseness disgraces their religion ; and whatsoever they believe 
their Saviour commands they practise, without inquiring or regarding 
what others do." 

It was probably on account of this testimony being borne in their 
favor by Mr. Winchester, that they were charged by many with being 
Universalists, a statement which they deny, and often testify against 
the opinions of that body. It is certain, however, that Winchester's 
writings were well received by many of them, and that in 1790 a party 
of Universalists, led by one John Ham, a man of great talents and 
popular address, separated from the Tunkers, since which there has 
been no connection between them. We believe that the class of Tun- 
kers who seceded, are now to be found in Kentucky, the southern part 
of Illinois, Missouri, and Iowa. 

In reference to their theological tenets, they have never, we be- 
lieve, published in this country any confession of their faith and prac- 
tice ; and though they have but little intercourse with the Mennonites, 
they mutually agree in appealing to the Confessions of Faith published 
in Holland more than two centuries ago. The Tunkers, however, 
object to a few of their articles. " They believe," says the Rev. Philip 
Boyle, of New Windsor, Maryland, one of their bishops, " That God 
is no respecter of persons, but in every nation he that feareth him and 
worketh righteousness, is accepted with him ; and that God so loved 
the world that he gave his only begotten Son, that whosoever believeth 
on him should not perish, but have everlasting life : and that God sent 
his Son into the world, to seek and to save that which was lost, believ- 
ing that he is able to save to the uttermost all that come unto God 
through a crucified Redeemer, who tasted death for every man, and was 
manifested to destroy the works of the devil. And although it has 
been testified, that they hold general redemption as a doctrine, still it 
is not preached among them in general, as an article of faith. It has 



294 Baptists. 

probably been held forth by those who felt themselves, as it were, lost 
in the love of God; and, perhaps, on this account, they have been 
charged with holding the sentiments of the Universalists, which they 
all deny. They conceive it their duty to declare the whole counsel of 
God, and therefore they feel themselves bound to proclaim his threat- 
enings and his judgments against the wicked and ungodly ; yet in ac- 
cordance with their general principles, which are love and good-will, 
they are more frequently led to speak of the love and goodness of God 
towards the children of men." 

Though in general the German Baptists maintain the same princi- 
ples as did their fathers, they themselves confess that there is not the 
same degree of vital piety among them which there was at the close of 
the eighteenth century. This is owing, as they think, to the fact that 
many of them have become wealthy, and that they have, to a consid- 
erable extent intermarried with other denominations. 

The peculiarities of their mode of baptism have been already re- 
ferred to ; it may here be added, that in imitation of the Greek church, 
they practise trine immersion, with laying on of hands, while the person 
is in the water ; which may be easily done, as the party kneels down 
to be baptized, and continues in that posture till prayer has been offered, 
and hands have been laid on. They lay their candidates forward in 
the water, instead of backward, as the Baptists generally do. They 
have published several works in defence of baptism, which present the 
general arguments of the Baptists, with, however, but little proof of 
learning. 

The teachers and deacons of the German Baptists, are all chosen 
by vote, and their bishops are selected from among their teachers, after 
they have been fully tried and found faithful. They are ordained by 
prayer and the laying on of hands, which is a very solemn and affect- 
ing ceremony. It is said by Dr. Benedict, that the title of Bishop did 
not originally exist among them ; but was, as it has been with some 
other communions, an afterthought, though in very early times. They 
have nothing, however, of the ecclesiastical machinery of the denomi- 
nation called Episcopalians. It is the duty of the bishops to travel 
from one congregation to another, not only to preach, but to set in 
order the things that may be wanting; to be present at their love-feasts 
and communions, and when teachers and deacons are elected, or chosen, 
or when a bishop is to be ordained, or when any member who holds an 
office in the church is to be. excommunicated. As some of the congre- 
gations have no bishops, it is also the duty of the bishop in the nearest 
congregation to assist in keeping an oversight of such congregations. 



•■ German Baptists or Tunkers. 295 

An Elder among the Brethren, is, in general, the first and eldest 
chosen teacher in the congregation where there is no Bishop ; it is the 
duty of this officer to keep a constant oversight of the church by whom 
he has been chosen as a teacher. Further, it is connected with his 
office to appoint meetings, to baptize, to assist in excommunication, to 
solemnize marriages, to travel occasionally in order to render assistance 
to the bishop, and in certain cases to perform all the duties of that high 
office. 

The duty of the teachers is to exhort and preach at any time of 
their regular stated meetings ; and, by the request of a bishop or elder 
to perform the rites of marriage and baptism. 

It is the duty of the visiting brethren, or more properly deacons, to 
keep a constant oversight of the poor widows and their children ; to 
afford them such assistance as may from time to time be necessary ; 
and to assist in making at least an annual visit* among all the families 
or members in their respective congregations, and there to exhort or 
comfort each other, as well as to reconcile all differences that may 
from time to time occur in the community. It is also a part of their 
office to read the Scriptures, to pray, and even exhort, if it be needful, 
at their regular meetings of worship. 

In reference to church government, they act in general accordance 
with the regular Baptists, with indeed a few exceptions. Such as not 
requiring from their ministers a liberal education, nor affording them a 
pecuniary support, excepting occasionally, in the way of presents. 
Every brother is allowed to stand up in their meetings and speak by 
way of exposition and exhortation ; and when, by these means, they 
find a man eminent for knowledge, and possessing aptness to teach, they 
elect him as their minister, and ordain him with fasting, prayer, and 
laying on of hands. They also require their deacons, and aged women 
whom they appoint as deaconesses, to use their gifts on these occasions. 
Their acquaintance with the Bible is admirable, as well as their general 
meekness and piety. In travelling to preach, they usually go two to- 
gether, and very frequently one speaks in the German language, and 
the other in English, to the same congregation. They discharge all 
the duties of the ministry to all who request them, without fee or re- 
ward. Some of their ministers, though many of them are very poor, 
leave their families for many weeks in succession, and travel at their 
own expense, to preach the Gospel to those who need it. 

Every year, about Whitsuntide, the Brethren hold an annual meet- 
ing, w T hich is attended by the bishops and teachers, as well as the other 
members who may be sent from their congregations as representatives. 



296 Baptists. 

At these meetings, the Rev. Mr. Boyle tells us, there is, in general, a 
committee of five of the oldest bishops chosen from those who are pre- 
sent, who retire to some convenient place to receive and hear such cases 
as may be referred to them by the teachers and representatives from the 
various congregations, which are afterwards discussed and decided 
upon ; and their decisions, with their reasons, are published, both in the 
German and English languages, and circulated throughout the United 
States. As soon as convenient after their reception, these are read to 
the congregations, and thus they preserve a unity of opinion and senti- 
ment throughout the whole body. 

The Brethren have some peculiarities in their manners, which may 
not form a part of their religion, but which they mutually agree to 
practise. They use great plainness of speech and dress, like the 
Friends, or Quakers ; and will neither take an oath nor engage in war 
or fighting ; they will not go to law, and seldom take interest for the 
money they lend to their poorer brethren. The bishops, teachers, and 
deacons are required, or at least expected, to wear their beards, as it is 
considered by them that these emblems remind them of the primitive 
fathers, and of the vow of the Nazarites, as being especially devoted to 
God. They live to a very great extent on vegetable food, anoint the 
sick with oil in the name of the Lord, and celebrate the Lord's Supper 
with its ancient attendants, love-feasts, washing the feet, and the kiss 
of charity. On the whole they manifest great simplicity of character, 
and are highly estimable members of society. 

For the reasons already assigned, we have been unable to obtain 
full statistics of their present condition ; but in the " Baptist Almanac 
for 1854," they are estimated to have 150 churches; 200 ministers, 
and 8,000 members. The census returns of 1850 state that they have 
52 church edifices, capable of accommodating 35,075 worshippers, and 
of the value of $46,025. If these items of information are correct, 
nearly one hundred of their churches must worship in school rooms, in 
borrowed church buildings, or in private houses. This was formerly 
the case among them almost universally. 



For aid in the preparation of this article we are indebted to the 
writings of the Rev. Drs. Benedict and Evans, and of the Rev. Messrs. 
Boyle, Burrows, and Edwards, 




THE FREEWILL BAPTISTS. 



[ONSIDERABLE difficulty is connected 
with writing the history of this people ; 
chiefly because they themselves do not ap- 
pear to have collected and preserved the 
materials without which the historian can- 
not fulfil the duties of his office. Two 
classes of Freewill Baptists not many years 
ago existed in this country, each for a* 
while unknown to the other, which are 
now happily united; neither party, how- 
ever, carried their history back very far 
into the last century, nor do they seem to 
have more than a very slight idea that 
their parentage may be traced back to a very early period of New 
England Ecclesiastical History. As, however, we have surveyed the 
whole field, we shall venture to assert that without any profound rea- 
soning, or any considerable labor of the imagination, we shall see that 
the Freewill Baptists of America are the. lineal descendants of venera- 
ble men who in England maintained the battle for freedom, in common 
with their brethren of a somewhat different creed, and to the whole 
family of Baptists from the sixteenth century downwards the world yet 
owes a mighty debt. 

It will be readily seen that we identify this body of Christians 
with the General Baptists of England ; or rather with that portion of 
them called the New Connexion, who took that name when they formed 
a new confederacy for the advancement of evangelical truth, from which 
a very large portion of the old churches had departed, in the year 1770. 
It is true, that in one point, and that a prominent one, they widely 
differ. We believe that all the Freewill Baptists of this country open 
their communion to members of other Christian churches, whether in 
their view baptized or not ; whereas we believe that not a single 
church belonging to the New Connexion of General Baptists in Eng- 

297 



298 Baptists. 

land receive others to the Lord's table than those who have been im- 
mersed. Some of the older churches did so receive other Christians to 
their fellowship, as do some of the Old Body, or rather the shadow of 
a body, at the present time. Having thus cleared our way, we will go 
back at once to the period when the Baptists separated from their Pe- 
dobaptist brethren after the Reformation, and established churches of 
their own. 

As early as 1545, a people in England began to be called Anabap- 
tists ; for old John Foxe, in his Martyrology, tells us that Henry the 
Eighth, in his prorogation of the Parliament that year, said to them, 
" What love and charity is there among you, when one calls another 
heretic and Anabaptist ; and he calls him again Papist, Hypocrite, and 
Pharisee ?" 

" From the severities," says Ivimey, "Exercised against the Baptists 
in the reigns of Mary and Elizabeth, their numbers were greatly reduced ; 
many of them also left the kingdom. But an event took place in Hol- 
land, which tended to revive them, and ultimately to increase them in 
England. Among the banished Puritans, a Mr. John Smyth, who had 
been a clergyman in the church of England, embraced the sentiments 
of the Baptists, and founded a church at Leyden. After his death in 
1610, many of his people returned home and founded a church in Lon- 
don of the Arminian sentiments ; or in other words on the great princi- 
ple that Christ died for the general redemption of mankind. In about 
1653, other Baptist churches were founded in London, which were of 
the Calvinistic opinions, from which circumstance they were called from 
their more restricted view of redemption Particular Baptists. By the 
beginning of the reign of Charles the First, these two classes of Baptists 
had become numerous. In 1646, they had forty-seven churches in 
London ; and if Dr. Featly, a warm adversary, may be relied on, ' they 
baptized hundreds of men and women in rivulets about London, and 
in some arms of the Thames. 5 " 

The Baptists, under which term we include both the General and 
the Particular, appear always to have been enemies to persecution for 
conscience' sake ; and never aimed as a body to be comprehended in the 
national establishment. 

As early as the year 1589, Dr. Some, a high church partisan, wrote 
a treatise against some of the noted Puritans ; and took occasion to show 
their agreement in some things with the Anabaptists. To prove the 
latter to be heretics, he says, "They say 'the civil power has no right 
to make and impose ecclesiastical laws :' and that the high commission 
court is an unchristian usurpation." By objecting to the magistrates 



Freewill Baptists. 299 

enacting and imposing laws in the church of Christ, it is evident they 
understood the principle on which genuine dissent is founded, which is, 
JVo Imposition. In a work published in 1615, they say, " Every man 
has a right to judge for himself in matters of religion ; and to persecute 
any one on that account is illegal and antichristian." And again in a 
petition presented to King James the First, in 1620, "To persecute 
men for their conscience' sake, is contrary to the law of Christ ; these 
cruel proceedings do noway become the character and goodness of the 
Christian religion, but are the marks of Antichrist, and what they them- 
selves condemn in the Papists." 

In an address presented by the Baptists to the king, parliament, 
and people for toleration, at the time of the Savoy Conference, after the 
Restoration, they say, "We have written some arguments which we 
humbly offer to all men, to show how contrary to the gospel of the 
blessed Jesus, and to good reason it is for any magistrate, by outward 
force, to impose anything in the worship of God, on the consciences of 
those whom they govern ; but that liberty ought to be given to all such 
as disturb not the public peace, though of different persuasions in reli- 
gious matters. If magistrates," they add, "In the days of the gospel, 
have power, by outward force, to impose anything in the worship of 
God on the conscience, then all magistrates, in all countries, have the 
same power. Then, if we lived in Turkey, must we receive the Alcoran ; 
if in Spain, be Papists; in England sometimes Papists, as in Henry the 
Eighth's time, Protestants in Edward the Sixth's, Papists again in 
Queen Mary's, and Protestants again in Queen Elizabeth's ; and so for 
ever as the authority changes religion, we must do the same : but God 
forbid ! for nothing is more absurd." Croso3 r informs us that he had 
been told, that while the Presbyterians were pleading hard for such 
concessions from his Majesty as they thought would bring about a union, 
the Lord Chancellor told them his Majesty had received petitions from 
the Anabaptists, who desired nothing more than to worship God accord- 
ing to their consciences. At which they were all struck dumb, and 
remained a considerable time in silence. " Were Britain," says a late 
writer, " To erect a statue of gold to the memory of the first patrons 
of this sentiment, she would but imperfectly discharge the debt she 
owes to those who have been the source of her wealth, her strength, and 
her glory." The opinion of Bishop Burnett respecting the Baptists in the 
reign of James the Second deserves attention. " The Anabaptists were 
generally men of virtue, and of universal charity, and as they were far 
from being on any treating terms with the church of England, so nothing 
but a universal toleration could make them capable of favor or employ- 
ment." 



300 Baptists. 

As in public matters, and on great ecclesiastical principles, the 
Particular and the General Baptists were entirely agreed, it is not ne- 
cessary here again to detail the great facts which have passed under 
review in our account of the Associated Baptists, in this volume. We 
will transcribe from a pamphlet by Joshua Wilson, Esq., of London, pub- 
lished a few years since on the civil question of marriage an account 
which he gives of the stand taken by the General Baptists. He says : 
" They esteemed marriage as highly important to society, and thought 
that it ought to be under the cognizance of the civil magistrate ; and 
had the State made regulations concerning it, unconnected with reli- 
gious ceremonies, they would cheerfully have complied with them. But 
in the ' form of matrimony directed by the service book,' they found, as 
they thought, much of superstition and popery, which they believed them- 
selves obliged to witness against. They could not conceive, for instance, 
why the ring must be laid on the service book, and pass through the 
hands of the priest, before it was fit for the use intended ; unless it was 
supposed to have gained some secret efficacy, or peculiar sanctification 
by the operation. The introduction also of the sacred Three, on this 
occasion, shocked them ; for they thought it dangerous to speak a word, 
much less perform a ceremony, in the name of Father, Son, and Holy 
Ghost, which he had not commanded. Nor could they understand how 
to worship their wives. To worship any creature in the sacred name 
of God appeared to them very suspicious ; and though they acknow- 
ledged that there was a kind of civil worship due to superiors, yet, as 
the law of God and nature had made the man the superior in marriage, 
they i saw no occasion to unman themselves to gratify a ceremony.' 

" They therefore usually solemnized their marriages amongst them- 
selves in a manner very similar to that now adopted by the Quakers. 
When two persons, qualified according to the law of God and their 
country with respect to the degrees of affinity, and their freedom from 
all other engagements, had agreed to unite in the marriage state, it was 
required that they should give notice of such intention to the church of 
which they were members, a sufficient time before the nuptials, that 
proper inquiries might be made respecting the circumstances. If no 
objection appeared, the parties, accompanied by their friends, and the 
pastor of the society, or some other minister, repaired to the meeting, 
appointed by previous notice, for this purpose ; and there, in the pre- 
sence of the congregation, joining their hands, they declared that, from 
that day they took each for husband and wife, mutually engaging to 
treat each other with all the affection and fidelity which that relation 
required. They afterwards signed a certificate of the transaction, 



Freewill Baptists. 301 

drawn up on a paper properly stamped, which was attested by the 
signatures of as many of the company present as was thought conve- 
nient. The minister then concluded the meeting by giving suitable 
exhortations to the newly-married couple, and offering up a solemn 
prayer to God for his blessing on the union. The marriage was also 
entered upon the records of the society, and properly attested. 

The seventeenth century presented some curiosities of Baptist lit- 
erature. We here give the titles of two singular volumes on baptism : 

" Blackwood's Storming of Antichrist in his Two Last and Strongest 
Garrisons of Compulsion of Conscience and Infant Baptism, 1644." 

"Fisher's (Sam. A. M.) Christendom Unchristened, and New 
Christened : or Good Old way of Dipping and Inchurching of Men and 
Women after Faith and Repentance, Vindicated by. the Two-Edged 
Sword of the Spirit, 1653." 

The Old General Baptists have, in some of their churches, three 
distinct orders separately ordained — Messengers, Elders, and Deacons ; 
and their General Assembly, when a sermon is preached, and the affairs 
of the churches are taken into consideration, is held annually in London, 
on the Tuesday in the Whitsun week ; and they afterwards dine to- 
gether with cordiality. They have thus met for nearly a century and 
a half. Dr. John Gale, a learned General Baptist, had a famous con- 
troversy, in the beginning of the last century, with Dr. Wall, vicar of 
Shoreham, who defended the practice of baptizing infants by immer- 
sion. In addition to Dr. Gale, they can boast of the learned Thomas 
Grantham, Dr. James Foster, and many other men of extensive literary 
acquirements. 

The following fact is a specimen of many which might be referred 
to, w T hich illustrate the sufferings unjustly inflicted on the old fashioned 
Baptists of England. 

A singular grave and stone, in an orchard at a village called 
Seaton, in the county of Rutland, w T as visited by two General Baptist 
ministers a few years since. We give a portion of their description. 

The stone lay flat on the earth, and appears never to have been 
erect. The following is a literal copy of the inscription : 

Here lyeth the body of John Osborne Esquire a servant of 
Jesus Christ being aged above 84 years he deceased in the 7 month 
1668 at Okeham prison where he was above* years unlawfully 
imprisoned and uniustly detained for denying maintainance to a 
false minister or the parochial claim of tythes. 

* The number of years that he was in prison was so defaced as not to be read 
but it appeared to be less than ten. 



302 Baptists. 

On another stone, apparently a foot stone, is the following : — 
Great is the truth and prevaileth the name of the right- 
eous SHALL BE HAD IN EVERLASTING REMEMBRANCE. 

There is not the shadow of a doubt that this man was a General 
Baptist ; and it is very probable that the estate on which he was inter- 
red was his own. It is also very probable that there was a chapel 
connected with the premises, as there is a bank called " Chapel bank," 
to this day, and a few years ago a large carved stone, apparently a 
head stone of a window, was found on the premises. 

Peace be to the memory of this champion of the truth, that truth 
which will very soon triumph not only over that system which he 
strove against, and resisted unto death, but also over every system of 
error and delusion. Had the good man lived a few years hence, there 
is every reason to hope he would not have been unlawfully imprisoned, 
and unjustly detained, for denying maintenance to a false minister, or 
the parochial claim of tythes. 

It is a fact very generally known, that by the middle of the 
eighteenth century a very large portion of the General Baptists had be- 
come Arians, and some of them, indeed Socinians. Very many of their 
churches had been reduced almost to a state of invisibility, four of them 
in London had to unite in one, which even then was not large, and pro- 
bably does not now number a hundred and fifty persons. Change or ruin 
was inevitable. Under these circumstances the late Rev. Dan Taylor, 
of London, the son of one General Baptist minister, and the brother of 
another, himself a man of acute mind, a clear thinker, and possessing 
many of the qualifications of a leader, commenced, with three or four 
of his brethren, what they called " The New Connection of General 
Baptists." It had its origin in 1770, of some five or six churches, was 
founded on Baxterian views of divine truth, rather than Arminianism, 
and soon began to show the signs of prosperity which it has since at- 
tained. 

If we here give a sketch of an eminently useful General Baptist 
minister of the last century, we shall gratify the reader, because it will 
show him somewhat of the ecclesiastical character of England, and the 
class of menj)y whom, under God, a mighty work was performed. 

Joseph Donisthorpe, when a Leicestershire boy at school, was 
reading in his class the chapter in John's gospel, which describes the 
arrest, judgment, and sufferings of the Redeemer. He was much af- 
fected by the description there given of his agony in the garden, and 
the treatment he met with from the Jews and Romans. It was his turn 
to read the sixteenth verse of the nineteenth chapter : u Then delivered 



Freewill Baptists. 303 

he him therefore unto them to be crucified. And they took Jesus and 
led him away." He could not proceed in his reading, for his feelings 
choked his utterance. " Go on, boy," cried the master; "What's 
the matter with the lad? Go on, I say." "Why, master, they're 
going to kill him now !" cried poor Joseph, and a torrent of tears re- 
lieved his little sympathizing heart. It will be readily believed that 
after this lad became a minister of Christ, he would dwell with peculiar 
emphasis on the sufferings of the Saviour, and it will be no matter of 
surprise that his labors were followed with large success. 

At fourteen, Joseph was bound apprentice to a blacksmith, and 
soon after became deeply concerned for the salvation of his soul. He 
read the Scriptures, and found the law of God demanded a perfect obe- 
dience, which finding himself unable to perform, he was filled with 
dreadful apprehensions of the wrath of God, and trembled at the ap- 
proach of death, judgment and eternity. 

Unable to think of any method to escape from this dreadful situa- 
tion, he applied to a neighboring clergyman. This man appears to have 
been ill qualified to instruct him. He assured Mr. D. that he had noth- 
ing to fear, as he was an honest man and gave to every one his due. 
" If such a man as you fail," said he, " God help thousands." This, 
however, did not satisfy Mr. D., he still continued to importune the 
parson, who at last told him plainly, " Take my advice, make your- 
self easy, continue to attend your church, and if all be not right at last, 
I will bear the blame." 

Mr. D. did not depend much upon this friendly substitute. His 
anxiety continued, and was greatly increased by an incident that oc- 
curred about this time. It was customary for the principal inhabitants 
of the place, each in his turn, to invite his neighbors to a feast. Joe 
Donny, as Mr. D. was then familiarly styled, being of a pleasant con- 
versation, and generally respected, was always invited to these jovial 
meetings. He went and returned disguised in liquor, for which he suf- 
fered severely in his conscience, and resolved not to go again, but on 
the next invitation, went and fell into the same sin. The clergyman 
already mentioned, who seldom failed to be present on these occasions, 
w T as one night accosted by his companions thus, " Mr. Parson, you 
have been at many a hearty feast with us, when will you invite us 
to one with you ?" — " As soon as you please," he replied, " only give 
me time to get a barrel of ale ripe." The day was therefore appointed, 
and they all repaired to the clergyman's house. Mr. D. having busi- 
ness in the country, arrived several hours later than the rest, and by 
that means avoided intoxication ; and had an opportunity of observing 



304 Baptists. 

to more advantage, the scene before him. His companions were in 
quick succession rendered senseless, and laid on the straw in the stable, 
to sleep off the effects of their intemperance. None remained at the 
festive board, but Mr. D. and the master of the house. The former, 
struck with the beastly scene, asked his host, "Now, shepherd, what 
do you think of the sheep?" — "Never mind the sheep," replied the 
clergyman in a gay tone of defiance. "Either drink or knock under." 
This profane answer produced a most serious effect on his guest. He 
saw the danger of trusting to such a guide in the concerns of eternity. 
He broke off all connections with his gay acquaintance, and resolved to 
study the Scriptures of truth for himself. Some awful dreams soon 
after, increased his despondency, and joined to his growing acquaint- 
ance with the purity of the Divine law, and the justice of the great 
Lawgiver, drove him to the very brink of despair 

One afternoon, as he was returning from a neighboring market 
town, his mind was deeply affected with his lost condition, and so sen- 
sible was he of his own guilt and vileness, that he wondered how Pro- 
vidence could suffer such a wretch to live on the earth. He suddenly 
recollected those words of the apostle. " This is a faithful saying, and 
worthy of all acceptation, that Christ Jesus came into the world to 
save sinners, of whom I am chief," — 1 Tim. I. 15. This new view of 
the Gospel way of salvation, removed his fears, and raised him to a 
height of joy more easily conceived than described. He sat down on 
the first stile in his road, and indulged himself a long time in tracing 
the important consequences of the great truths which had then first 
beamed on his mind. Redemption for a lost world by the blood of 
Christ, appeared at once so stupendous and gracious a scheme, that it 
filled his whole soul with the most lively sentiments of admiration and 
gratitude. Believing that he was the only person on earth to whom 
this grand scheme was known, he immediately determined, from mo- 
tives of the purest benevolence, to communicate the good news to his 
fellow sinners. He did not entertain the least doubt but it would be 
received with rapture by all mankind, but especially by the clergy, 
who, as he supposed, were totally ignorant of it, though it was their 
peculiar business to instruct others in the way to heaven. 

Full of these views, he hastened home, and immediately began to 
put his kind designs into execution, by imparting to his wife the dis- 
covery which he had made in the fields. Instead of receiving it joy- 
fully, as he expected, she burst into tears, apprehending that his intel- 
lects were deranged. Observing, however, that he attended to his bu- 
siness with his usual regularity, she began to listen with more atten- 
tion, and appears to have been his first convert. 



Freewill Baptists. 305 

His neighbors soon shared his benevolent attention. He imparted 
the glad tidings of salvation by Christ to his customers and their ser- 
vants, when they came to his shop, to all with whom he had occasion 
to converse, and almost to every person he met in the street* Some 
heard him with respect, and compared his assertions with the holy Scrip- 
tures ; others reviled, mocked, and persecuted him. The JVormanton 
Blacksmith, and his new doctrine, soon became the common subjects 
of conversation. Numbers flocked to his house on an evening after the 
labor of the day, to examine these strange discoveries. These discus- 
sions were frequently resumed for some time, and there is reason to 
believe they were blest to the everlasting salvation of many. Some, 
however, instead of embracing the truth, and applying it to their own 
consciences, disputed concerning it with one another, and especially with 
Mr. D. This obliged him to defend it as well as he could ; and fre- 
quent occasions of this nature made him study this subject, furnished 
him with many arguments both from reason and Scripture in its support, 
and rendered him ready in the application of them. 

One evening, sitting on his own kitchen table, which raised him 
above his neighbors, whom he had accommodated with all the chairs 
he possessed, he began to describe the lost state of man by nature, — 
his utter inability to deliver himself from this dreadful situation, and 
the certainty and completeness of salvation by Christ, supporting the 
whole by numerous passages of Scripture, and urging it with much zeal 
upon the consciences of his attentive hearers. Full of his subject, and 
animated with a strong desire to make others as happy as he was him- 
self, he undesignedly engrossed the whole conversation, and held on, 
with a fluency and earnestness that prevented a reply, for nearly two 
hours. At the close of this address, he was startled at the idea that he 
had been preaching. This had never before entered his mind ; for 
though he thought it his duty to acquaint his fellow-creatures with the 
love of God, yet he designed to do it only by occasional conversation, 
and had not the most distant intention of becoming a public minister 
His benevolence produced his first sermon, and from the attention with 
which it was heard, he was encouraged to proceed. 

These frequent and warm discussions on the subject of salvation by 
faith, a subject that had not been heard of in that neighbourhood for 
ages preceding, gave great offence to the farmers and tradesmen on 
whom Mr. D. depended for employment. They were sorry that he 
" Should make such a fool of himself," as they thought fit to term it, 
and determined to compel him to desist. They went, therefore, in a 
body to his house, and in a friendly manner advised him to leave off ex- 

20 



306 Baptists. 

posing himself and disturbing the village. Finding expostulation not 
likely to succeed, they threatened him, that if he did not comply with 
their wishes, they would take all their w T ork from his shop, and hinted 
that they had procured another workman to serve them. On this try- 
ing occasion he behaved at once w T ith firmness and propriety. " Gentle- 
men," said he, "are you pleased with my work?" "Yes," they re- 
plied, "we find no fault w T ith that." "And are," he resumed, "my 
charges reasonable?" "Yes," they rejoined, "we are satisfied in these 
respects ; our complaints are of a different nature." " These, gentle- 
men," continued Mr. D., " are the duties which I owe to you. What 
concerns God and my conscience you have nothing to do with ; God 
forbid that I should obey you rather than. him. The cause is his ; and 
if you deprive me, for the sake of his cause, of the means of procuring a 
livelihood, I have no doubt that he will support both it and me." 
Seeing him thus determined, they called for his books, discharged their 
several debts, took away their work unfinished as it was, and left him 
without any visible resource. These circumstances were certainly dis- 
couraging. He had seven small children, and hoped soon to have 
eight. His confidence, however, did not forsake him. His chief 
anxiety was on his wife's account. Her spirits sunk when she viewed 
their present family, and the approaching time of expense and trouble ; 
and for a few days she gave way to great despondency. But not many 
days after the business had been taken away, as she was employed in 
the concerns of her family, she was deeply struck with our Saviour's 
important question, "What shall it profit a man, if he gain the whole 
world, and lose his own soul ?" She stood for some minutes, musing 
on this passage ; then leaving her work, went to her husband, and tola 
him of the subject of her meditation, declaring that, as she was con- 
vinced it was the cause of God for which her husband was suffering, 
she felt willino- and able cheerfully to trust herself in the hands of 
Providence. This unexpected declaration, removed his anxiety, and 
restored his mind to peace. He embraced her with transports of joy ; 
and the transaction made so deep an impression on his feelings, that 
thirty years afterwards, when his wife had been a long time dead, and 
his children were all provided for, the recollection of it frequently 
melted him into tears. 

Though Mr. D. had a steady confidence in the care of Providence, 
yet he did not expect supernatural support. He esteemed it his duty 
to consider by what means he could, with the greatest probability of 
success, attempt to supply the wants of his family. As he was a good 
hand at jobbing, the first plan that occurred to his thoughts was to 



Freewill Baptists. 307 

travel about the adjacent villages with his tools in a leather bag, and 
mend pots, repair and clean clocks, watches, etc. This scheme recom- 
mended itself chiefly by the opportunities it would probably afford 
him of making known the Gospel to a greater number in these journeys 
than he could have done in a shop. But before he could make the 
necessary preparations for carrying his itinerant designs into execution, 
Providence furnished him with work at home. A person from London, 
being on a visit to his friends, had brought with him specimens of seve- 
ral kinds of iron wares in which he dealt ; supposing that they might 
be made at a cheaper rate in the country than in town. He inquired 
for a person likely to manufacture them, and his friends mentioned 
Mr. D., hinting at the same time that they did not much like him. 
"What is amiss," said the gentleman. " Is he not an honest man, and 
a good workman?" "Had we not thought him both," replied his 
friends, " we should not have named him : but he makes a great noise 
in the county about religion." "Oh," said he, "if that be all, pray 
send for him. If a man uses us well in trade, we Londoners do not 
trouble our heads about his religion." Mr. D. was accordingly sent 
for, proposed his terms, and received an order for a considerable quantity 
of goods. When Mrs. D., who was absent on a visit to her friends, 
returned, and on approaching the house, heard the well-known sound 
of her husband's hammer, she ran into the shop, and hastily exclaimed, 
" Are the customers come back again ?" " No," said he, " God 
has sent me a friend from afar ;" and then related the whole transac- 
tion. Such an evident appearance of the interposition of divine Provi- 
dence, caused Mrs. D. to reflect with some severity on her past anx- 
iety ; and strengthened the faith of both. Mr. D. executed the 
order, received payment for it, and a new order for a like quantity. 
But other work had come in, and before he could set about the Lon- 
don goods, he accidentally observed in a newspaper the name of 
his employer in the list of bankrupts. This appeared to him another 
instance of the care of his Heavenly Father, who had supplied his 
wants in the time of need, and prevented him from suffering any 
loss by the unexpected failure. 

He now turned his attention chiefly to the making and repairing 
of clocks and watches. His ingenuity, perseverance, and industry, 
soon made him master of that business, and procured him employment 
sufficient for himself, his three sons and several apprentices. His suc- 
cess in business was so great, that he not only provided things honest 
in the sight of all men, but also used hospitality towards his brethren, 
and preached the Gospel without charge. About this time he formed 



308 Baptists. 

an acquaintance with David Taylor, a servant of the late Countess of 
Huntingdon, and several other plain, yet zealous men, who pitying the 
almost heathenish darkness of many of their neighbors, had latterly 
began to preach the Gospel in several neighboring villages ; and 
although they met with opposition, and sometimes with severe persecu- 
tion, yet they succeeded in turning many from the error of their ways. 
These were formed into a Christian church, taking the Scriptures only 
as their authority and guide. By regarding that blessed book, they 
soon saw that their practice of baptizing infants was not to be found in 
its sacredf pages, and that the baptism of believers only, by immersion, 
was the practice of Jesus Christ and his Apostles. 

When these honest though illiterate people had determined from 
Scripture evidence, in favor of believer's baptism, they found them- 
selves at a loss how to proceed, unconnected as they were with any 
other professors of the same sentiments, and unwilling to enlist them- 
selves under the banner of any other party, they could not procure a 
baptized person to administer the ordinance to them. Mr. D., how- 
ever, with his usual address and spirit, boldly ventured to cut the knot 
which he could not untie. 

He and another of the preachers went down first into the water, 
and baptized each other, and thus qualified themselves, in their own 
opinion at least, to administer the ordinance to their companions. Mr. 
D. may therefore be esteemed as the founder of the General Baptist 
Churches in the Midland districts of England, as most of those churches 
arose from these beginnings. 

In 1760, the church had increased to such a number, that it was 
thought best to separate into several churches. This was comfortably 
effected, and, in the year 1766, Mr. D. removed to Loughborough, 
where, (with his co-pastor Mr. Grimley,) and at Leake, Quorndon, Lei- 
cester, Widmerpool, Grimston, and Kirby Woodhouse, until the year 
1774, he preached the Gospel of salvation. Most of these places lie at 
a considerable distance from Loughborough ; and the hour of preaching 
was generally six or seven o'clock in the evening. He had therefore, 
frequently twice or thrice in the week, to ride seven or ten miles in the 
night. Although nearly seventy years of age, he supported these ar- 
duous exercises not only with cheerfulness, but with the spirit and vi- 
vacity of youth. He was blest with extraordinary health and strength 
and spent them with pleasure in the service of the best of masters. 

But his labors now drew towards a close. On the last Tuesday in 
May, 1774, at seven o'clock in the evening, he went to deliver a lecture in 
the meeting-house in Loughborough ; he prayed with his usual fervor; 



Freewill Baptists. 309 

but in reading the second hymn he faltered in his speech, and sunk 
down into the pulpit. The lines he was reading were 

" The land of triumph lies on high, 
There are no fields of battle there ; 
Lord, I would conquer till I die, 
And finish all the glorious war." 

Lines remarkably suited to be the last on the lips of one who had 
been in so eminent a manner a "Good soldier of Jesus Christ." His 
friends immediately went up to his assistance, and conveyed him 
to a neighboring house ; but before any of the family could arrive he 
was speechless. He was taken home in a chaise, and medical assist- 
ance immediately procured. It was, however, too late. He lay in a 
state of torpor and inactivity, unable to speak though apparently sensi- 
ble, till the same time on the next Tuesday evening, and then expired 
aged seventy-two years. 

In person Mr. D. was tall, stout, and well made ; had a pleasing 
serious countenance, and looked well in the pulpit. His usefulness will 
never end, and his name will long be precious. 

Although we have ample materials lying before us for a History 
of the Eody in England, we may not use them in a volume like this. 
Suffice it therefore to say, that they have in that land at the present 
time nearly two hundred churches, comprising an aggregate of twenty 
thousand members ; that they have a theological institution, several 
periodicals, foreign and home missionary societies, and exhibit many 
evidences of increasing prosperity. The Rev. Joseph G. Pike, of Derby, 
the author of many highly useful works which have been reprinted in 
this country, is one of their ministers, and secretary of their Foreign 
Missionary Society. 

But it is time to proceed to the history of the Body in this country. 
We have seen more than one claim on Roger Williams as belonging to 
the General or Freewill Baptist Body, and the facts seem to have been 
that he was somewhat general in his views of Redemption, and that his 
theological system was of an eclectic character, made up from the Cal- 
vinists, with whom he had been previously identified, the Six-principle 
Baptists, and the General Baptists, a few of the two latter of whom 
had from time to time emigrated from England. Their churches were 
never numerous, but they w T ere respectable and useful. At one period 
they certainly, amidst all their sufferings, zealously labored to increase 
their number ; so that we learn from a New York writer that " In the 
year 1709 a Mr. Wickenden, of Providence, Rhode Island, one of their 



310 Baptists. 

ministers, came and preached in this city, and here suffered three 
months imprisonment, occasioned according to the best information 
which can be obtained, by his having preached without a license from 
an officer of the crown. In 1712, Mr. Wightman, of Groton, Connec- 
ticut, visited this city, by the invitation of Mr. Nicholas Ayres, who 
had providentially heard him before ; and continued his visits for about 
two years. His place of preaching was Mr. Ayres' dwelling-house. 
Under his ministry many became serious, and some professed a hope in 
Christ, among these was Mr. Ayres, his host. Of these, seven males 
and five females were baptized by Mr. Wightman, in 1714, and who 
are the first known to have been baptized in the city. Having appre- 
hensions from the mob, they, with the administrator, assembled at the 
water side in the night, when the females were baptized ; but during 
the administration of the ordinance to them, those words addressed by 
Christ's brethren to him, ' No man doeth any thing in secret when he 
himself seeketh to be known openly.' John vii. 4, were so impressed 
upon the mind of Mr. Ayres, as to convince him that it was not his 
duty to be baptized in that secret manner. He mentioned his impres- 
sion to the six brethren standing with him, and they all agreed to put 
off their design until morning. In the morning, Mr. Ayres waited on 
the governor, William Burnett, Esq., related the case to him, and so- 
licited protection. The governor promised that the request should be 
granted, and was as good as his word ; for at the time appointed, he, 
accompanied by many of the gentry of the city, attended at the water, 
and the ordinance was performed in peace. The governor as he stood 
by was heard to say, " This was the ancient manner of baptizing, and 
is, in my opinion, much preferable to the practice of modern times." 

In 1724, a church of twelve members was organized in New York 
city, and Mr. Ayres became its pastor. They purchased lots and built a 
house of worship in Gold Street. But after about eight years existence, 
the church, consisting then of twenty-four members, being left without 
a pastor, and under great pecuniary embarrassments, was disbanded. 
Mr. Ayres and his associates are reputed to have been Arrninians in 
doctrine. He died in Newport, Rhode Island 

A variety of circumstances existed, which we cannot here particu- 
larize, which tended to lessen the number of these Freewill Baptist 
brethren, and to induce many who were not fully acquainted with the 
facts to suppose all such persons and such doctrines to be entirely ex- 
tinct. But before the close of the last century occurrences were going 
on in tw T o separate States tending to revive and greatly to extend the 
doctrines which have always been professed by the Freewill Baptists. 
A brief narration of these facts shall now be given. 



Freewill Baptists. 311 

The year 1749 gave birth in New Castle, New Hampshire, to 
Benjamin Randall. From a child he is said to have been the subject 
of deep religious impressions, and to have been accustomed to much se- 
rious meditation. Brought under the ministry of the distinguished 
George Whitefield, when in his twenty-second year, Benjamin became 
deeply convinced of sin, and was soon after soundly converted to God. 
Becoming satisfied of the general correctness of Baptist views, he was, 
in 1776 baptized, and united with the Calvinistic Baptist church in 
Berwick. Soon after this time he began to preach, and within the first 
year his ministry was honored with a very considerable revival, and 
this in his native town. He was a man of strong mental power, and 
though his education did not bear a classical character, he was a good 
English scholar, aspired after general and religious knowledge, had a 
strong capacity for discrimination, and was remarkable for the perse- 
verance with which he pursued whatever he undertook. These qualifi- 
cations singularly fitted him for the work to which God called him, 
and to become a proficient in biblical literature and practical theology. 
He possessed what a living preacher has well called "A passion for 
souls," and labored incessantly to disseminate what he considered as 
" A full and free salvation." In New Castle and adjoining towns, and 
as fir as New Durham, where he soon after settled, he preached what 
were then considered " New doctrines." 

No long time elapsed before he was considered by his old friends 
as having departed from the faith of the Gospel, and several meetings 
were held to oppose his anti-Calvinistic opinions. At one of these, 
held 1779, at the close of the ample discussion, it was announced by 
the leading minister, that "He had no fellowship with brother Randall 
in his principles." To which Mr. Randall immediately responded. 
"It makes no difference to me, who disowns me, so long as I know 
that the Lord owns me ; and now let that God be God who answers 
by fire ; and let that people be God's people, whom he owneth and 
blesseth." In this way was he disowned, and seemed for a while to 
stand by himself alone. 

But things did not long remain so. In the same year the church 
in London and Canterbury, with its minister, and the church in Straf- 
ford and its minister, protested against Calvinism, and became inde- 
pendent of their former ecclesiastical connections, and in a short time 
afterwards, they were united with Mr. Randall. By these ministers 
he was ordained in March, 1780, and June 30th, of the same year, he 
organized in New Durham, the first Freewill Baptist Church of a 
very modern date. 



312 Baptists. 

Every one is aware, that at the period when Mr. Randall and his 
colleagues began their labors evangelical religion was in a very de- 
pressed state ; and especially was this the fact in New England, where 
the workings of the standing order, and the growing prevalence of Uni- 
tarianism were producing their natural results. Among the Baptists, 
too, it must be admitted, there was much of false Calvinism, with its 
pernicious effects. Whitefield had done something to excite attention, 
but having to scatter his labors over Great Britain and these colonies, 
he could not accomplish all that was needed, nor what his expansive 
heart desired. Randall and his brethren, when they saw these things 
felt their hearts stirred within them, and thirsting for the glory of God 
in the salvation of sinners, they preached every where that men should 
repent, and published a full and free salvation for all who would re- 
ceive it. Revivals were extensive ; new churches were organized, and 
in spite of nicknames and persecutions, the word of the Lord had free 
course, ran, and was glorified. 

In 178.1, Mr. Randall made his first eastern tour, and preached on 
each side of the Kennebec river. Preaching frequently two sermons a 
day, besides travelling over roadless districts. At the end of four years 
his followers organized a quarterly meeting, where at points most con- 
venient, two or three days were devoted to preaching, prayer and con- 
ference. The state of all the churches thus became known to the rest, 
plans of usefulness were discussed, and necessary business was harmo- 
niously transacted. In connexion with these quarterly meetings, a 
Ministerial Conference was held, in which their doctrinal views were 
compared, the Scriptures were illustrated, and holy instruction was im- 
parted to the younger ministers. By the help of circulars which ema- 
nated from these meetings to the churches, their members were stirred 
up to spirituality of mind and to pious activity. 

Evangelical labors eminently distinguished the early history of the 
Freewill Baptists. Though their ministers had each the pastoral care 
of a particular church, among whose members they made their home, 
all travelled over a considerable region of country to make known the 
Gospel of Christ. Doors were every where opened, which no man 
could shut. Notwithstanding they had many adversaries, these devo- 
ted servants of the Redeemer entered these open doors, and were emi- 
nently prosperous in their labors. In one year Randall himself travel- 
led more than twelve hundred miles, and attended more than three hun- 
dred meetings. The churches became numerous ; new quarterly meet- 
ings were organized, and in New Durham, June 10, 11, 1792, was held 
their first yearly meeting. This embraced all the quarterly meetings, 



Freewill Baptists. 313 

and presented an opportunity for all parts of the Connexion to be di- 
rectly heard from and represented once a year. 

In 1808, after the devoted and efficient labors of twenty-eight 
years, Elder Randall, such is the general title given to this minister, 
was called from his labors to his reward. He had labored with extra- 
ordinary success, and not the least part of his successful efforts was that 
of having introduced to the ministry a number of young men whose 
labors were abundant and honorable, whose " Record is on high," and 
whose names shall long be dear to vast numbers. 

It will not be supposed that a new body of Christians thus origi- 
nated, surrounded with such circumstances, and opposed by some other 
Christian bodies, would have attained to such a height without severe 
trials of faith and patience. A few of the ministers and churches at 
one period imbibed Arian or Unitarian principles, and others maintained 
the doctrine of the sinner's annihilation ; but the general body of the 
members of the churches and ministers remained firm to the great doc- 
trines of Christianity, and a secession followed the discovery of erro- 
neous doctrines being introduced among them. Harmony was restored, 
and the whole Christian world saw that the Freewill Baptists would 
"Not bear those who were evil." 

The large and rapid increase of the denomination made it necessary, 
as the yearly meetings in the different States and Territories had be- 
come numerous, to have one General Conference in which they should 
all be represented. This was organized in 1827, and was first an an- 
nual, then a biennial, and now a triennial association. It is composed 
of delegates appointed by the now nearly thirty yearly meetings, to 
whom are referred the general interests of the body at home and abroad. 
From the period we have just named the progress of the body has been 
much accelerated ; intelligence, both in the ministry and the churches 
has vastly increased ; the college and the press have been added to 
their former instrumentalities of usefulness, and the whole aspect of 
things is even more pleasing than ever before. 

We have already intimated that about the period of the origin of 
this body, another movement was going on in another State to extend 
the same general views of divine truth ; and to this movement we have 
now to invite the attention of the reader ; and if our digression should 
seem somewhat long, we still entreat the patience of our friends, as- 
suring them that in the end they will see in the construction of our 
present article we have not forgotten its unity. 

The labors of George Whitefield, were as successful in Rhode 
Island and in Connecticut as they were in other places, He was 



314 Baptists. 

bitterly denounced from some of the high seats of learning, and from 
many of the pulpits, but God prospered his ministry. For himself, as 
is well known, that eminent man formed no societies ; he considered 
his work to be that of preaching the gospel ; to others was reserved 
the labor of organizing churches and appointing a ministry. Many, 
who took the name of " Separates" organized themselves into societies 
in Connecticut and Rhode Island, all of which in the end became 
Baptist churches. In 1785 these churches united in an association 
called " The Groton Union Conference." In 1790, it numbered ten 
churches, nine ministers, and one thousand five hundred and twenty-one 
communicants. Besides these, there were four churches unconnected 
with the Conference. 

Some difficulties and differences were of course found in the dis- 
trict, and in the midst of these a new church was organized in the 
town of Westerly, R. I. This was in 1750. Mr. Stephen Babcock 
was ordained its pastor, by the Rev. Messrs. Sprague and Pain, the 
former of whom was a Baptist, and the latter a Pedobaptist. This 
church was one of the ten which belonged to the Groton Conference. 
All of them were Calvinistic, and gradually adopting the principle of 
strict communion, united with the Stonington Association, with the ex- 
ception of the church at Westerly, which had previously espoused 
Arminianism, and withdrawn from the Conference. 

Just before the close of the last century, Mr. Benajah Corp, a 
member of the Westerly church, who had recently began to preach, 
removed to Stephentown, Renssalaer County, in the State of New York. 
Here he began to preach with great energy, a revival of religion fol- 
lowed, and a number of converts wished to be organized into a church. 
A council was called from Rhode Island and Connecticut ; which was 
attended by Mr. Babcock, of Westerly, and an Elder Crandall, who 
ordained Mr. Corp the pastor of the church which they had organized. 
It does not appear that any farther correspondence was ever maintained 
between these ministers. Elder Corp and his church met with great 
opposition, nevertheless the vine grew and flourished. Not long after 
these occurrences, a Mr. Nicholas Northrup, who had been a sailor, 
and who had now become a member of the church, began to preach, 
and was, by the request of the church, ordained by Elder Corp, with- 
out any assistance from other ministers. Thomas Talman, who had 
been one of Burgoyne's soldiers, was called by the grace of God and 
baptized ; he also commenced preaching, and was ordained by Elders 
Corp and Northrup. Soon after this a new church was organized in 
Florida, now called Ames, Montgomery County, New York, and 
George Elliot w r as ordained its pastor. 




WhITZFIEID. 



315 



Freewill Baptists. 317 

But our limits will not allow us to detail the events which trans- 
pired in rapid succession ; though we may remark, in passing, of these 
first ministers, that Elder Corp settled in Russia over a church which 
had been raised by him in a very powerful revival in 1799. In June, 

1800, another church was formed, over which Elder Corp remained 
pastor till his death in 1838. During this time, however, his labors in 
travelling, organizing churches, and ordaining ministers were great. 
He was eminently useful, was much beloved, and was distinguished for 
tenderness of spirit and powerful appeal. He died full of years and 
success. Northrup was for many years the officiating pastor of the 
church at Stephentown, and Talman raised several churches in Canada, 
which were afterward united in a conference. u These all died in faith." 

A circumstance occurred in the very early part of this century 
which deserves here to be noticed. John Farley, a young man of vigor- 
ous intellect, and of ready habits of thought, commenced preaching in 

1801, and was ordained in 1803. At this period persecution ran high, 
especially against this young minister. The settlers on the Mohawk 
river were chiefly Dutch, and greatly devoted to the Dutch church, in 
which, however, at that time, religion did not much prosper. They 
called him John the Baptist, and took every means to annoy and op- 
pose him. But finding their efforts vain^ and that his converts were 
rapidly increasing, they applied to their minister to put him down ; he, 
however, very wisely kept in the distance. At length three lay gentle- 
men, Major Cassler, Colonel Bellinger, and Judge Rosecrants, were in- 
duced to meet him in a private disputation ; but being effectually 
silenced, they were compelled to quit the contest. After this Farley 
travelled extensively, and revivals every where followed him ; and many 
churches were organized by him. 

By the year 1803, the churches were become so numerous, that it 
was important to hold a general meeting or conference, composed of 
delegates from the several churches, which was held annually for many 
years. Devotion seems to have been one of its prominent objects, 
though the licensing and ordination of ministers by the request of the 
churches, the discussion of the best plans of usefulness, and other mat- 
ters of business were attended to. The brethren who assembled at these 
meetings disclaimed any power to revoke the decisions of individual 
churches. Councils, with advisory powers, were also appointed to de- 
liberate in matters of difficulty. The name of Free Communion Bap- 
tists had already been adopted. 

The progress of the Body now became considerable. Canada, 
Vermont, Pennsylvania, New Jersey, Virginia, and the Carolinas, to- 



318 Baptists. 

gether with churches among the Indians at Brothertown and Stock- 
bridge, had more or less of union and correspondence with each other. 
At length, in 1821, the question began to be agitated whether it was 
not desirable to unite with the Freewill Baptists. Their differences 
were small, and some individual churches had already adopted this 
course ; but for the present, on inquiry, it was ascertained, that difficul- 
ties existed as to the union of the two bodies, and for a season the design 
was held in abeyance. A seminary for the advancement of education 
was established at Clinton, county of Oneida, in the State of New York, 
and after a while it was removed to larger buildings at Whitestown, in 
the same State. 

Jn 1840, the statistics of the Free Baptists, by which name they 
were now called, appear to have been one General Conference, four 
yearly conferences, nine quarterly meetings, fifty-one churches, and two 
thousand four hundred and seventy communicants. They now again 
seriously discussed the propriety of uniting with the Freewill Baptists, 
which, as there was a great majority in favor of the measure, was very 
happily consummated in 1841, by which act, as a separate denomina- 
tion, they have ceased to exist. 

In taking our final leave of them as a body, it may be important 
to record, that though in the outset their ministers were generally 
without education, in their latter days this was greatly remedied ; 
partly by their own institution, partly by some of their ministers being 
trained in the Colleges of other sections of the church, and partly by 
not a few of them being self-educated men ; so that on the matter of 
education they were little behind any of their brethren. They were 
men of zeal, which they testified in their opposition to slavery, intem- 
perance, and secret societies, and in their love to Foreign Missions. 
The Rev. Jeremiah Phillips was sent out by them to labor among the 
Hindoos. Their church government was congregational, and their 
councils possessed no authority, nothing more than advisory influence, 
and so high was their regard for ministerial purity, that they adopted 
a rule that " If any elder in our connection be expelled for perjury, 
habitual drunkenness, theft, fornication, or adultery, he shall not be re- 
stored to his official station." In a word, the Free Communion Baptists 
did a good work, and must ever live in grateful remembrance. 

We now return from this digression to look at the Freewill Bap- 
tists since they received this large accession to their number. 

Their general doctrines and usages must have been too well under- 
stood from the preceding pages, to render it necessary here more fully 
to explain them; especially as they appear to be gradually approxi- 



Freewill Baptists. 



319 



mating to their brother baptists. In doctrine they \erge towards Ar- 
minianism, in discipline they are independent or congregational, and in 
their public organizations are exceeding zealous against intemperance 
and slavery. They maintain a frequent correspondence with the Gene- 
ral Baptists of England, and have exchanged delegates at their public 
meetings. If they are not distinguished by their wealth, or by the 
rapid extension of their numbers or principles, they are as a body well 
worthy of esteem as one of the tribes of our Israel. 



YEARLY MEETINGS. 



o 

CO* 


Q 

S 9 
g-© 


►do 

11 

xn *-" 


gj CD 
DO 




o 

o 
o 

p 

CO 


Number of 
Communi- 
cants. 


8 


132 


135 


12 


182 




9751 


4 


77 


60 


6 




408 


3928 


7 


107 


94 


7 




21 


5358 


7 


89 


69 


9 


5 




3117 


7 


75 


57 


6 




295 


2503 


3 


42 


41 


4 




405 


4102 


6 


50 


46 


11 


189 




1934 


5 


37 


27 


6 




81 


1552 


4 


35 


24 


9 


21 




1058 


4 


32 


27 


5 


50 




843 


3 


21 


6 


3 




69 


601 


3 


18 


17 


6 




4 


819 


4 


31 


29 


3 




17 


1550 


3 


11 


12 




100 




434 


7 


49 


42 


7 


16 




1978 


5 


29 


20 


8 




236 


834 


2 


11 


10 


9 


36 




528 


3 


25 


13 


o 
O 


156 




1389 


4 


22 


13 


3 






801 


2 


12 


7 


2 


8 




377 


3 


24 


16 


1 




22 


497 


8 


61 


42 


8 


167 




1588 


3 


10 


6 


3 




2 


188 


3 


24 


17 


3 




104 


601 


3 


15 


10 


5 




24 


321 


8 


56 


40 


2 


69 




1360 


3 


14 


9 


2 


26 




198 


2 


19 


7 


1 






665 


5 


18 


20 


9 


79 




399 



New Hampshire 

Maine Western 

Kennebec 

Penobscot 

Vermont 

Rhode Island and Massachusetts 

Holland Purchase . . . . . 

Genesee 

Susquehanna 

New York and Pennsylvania . 

St. Lawrence 

Union 

Central New York ... . , 

Pennsylvania . . * 

Ohio and Penns3dvania . . . 

Ohio Northern 

Ohio 

Ohio River 

Marion 

Indiana 

Northern Indiana 

Michigan 

St. Joseph's Valley .... 

Northern Illinois 

Central Illinois 

Wisconsin 

Iowa 

Freewill and Free Communion 
Baptists yearly meetings of 
West Canada 

Quarterly Meetings .... 



We have introduced the preceding table, to show the strength of 
his body, and where that strength chiefly lies. We are sorry to see 



320 Baptists. 

that it so slowly progresses. It will be seen that at present the Body in- 
cludes twenty-eight yearly meetings, 1,146 churches, 916 ordained 
preachers, 153 licentiates, and 50,364 communicants. 

Public Institutions. 

The Free Will Baptist Printing Establishment, is a char- 
tered institution, located at Dover, New Hampshire, where most of the 
books and periodicals of this religious body are published. 

The Morning Star, a weekly religious paper, and the organ of 
the denomination, is published by the Printing Establishment, at $1,50 
a year, the profits of which, as well as the profits of the other publica- 
tions of the Printing Establishment, are devoted to the interests of the 
denomination. 

The Myrtle, a Sabbath school paper, is also published by the 
Printing Establishment semi-monthly. 

Free Will Baptist Foreign Mission Society. — Dexter Water- 
man, Unity, Maine, President — Elias Hutchins, Dover, N. H., Corres- 
ponding Secretary — O. B. Cheney, Augusta, Me., Recording Secretary 
— William Burr, Dover, N. H., Treasurer — Maxcy W. Burlingame, 
New Market, Auditor. The Society has three missionaries in the Pro- 
vince of Orissa, India, viz. : Elders Jeremiah Phillips, Ruel Cooly, and 
Benjamin B. Smith, with their wives, and one Female Assistant, 
Lovina Crawford. Brother Phillips is stationed at Jellasore, and 
brothers Cooley and Smith at Balasore. Sister Crawford is assisting 
in the Khund school at Balasore. Receipts last year $6,980. 

Free Will Baptist Home Mission Society. — Thomas Perkins, 
New Hampton, N. H.. President— Silas Curtis, Pittsfield, N. H., Cor- 
responding Secretary — P. S. Burbank, New Hampton, N. H., Record- 
ing Secretary — William Burr, Dover, N. H., Treasurer. Receipts last 
year, $3,314. 

Free Will Baptist Education Society. — P. S. Burbank, Presi- 
dent — A. R. Bradbury, Portsmouth, N. H., Recording Secretary — O. 
B. Cheney, Augusta, Maine, Corresponding Secretary — William Burr, 
Dover, N. H., Treasurer. 

Free Will Baptist Famale Mission Society. — Mrs. V. G. Ram- 
sey, Lawrence, Mass., President Mrs. O. E. Sinclair, Sandwich, N. H., 
Recording Secretary — Mrs. M. M. Hutchins, Dover, N. H., Correspond- 
ing Secretary. 

Free Will Baptist Anti-Slavery Society. — Silas Curtis, Pitts- 
field, N. H., President— J. J. Butler, Whitestown, N. Y., Correspond- 
ing Secretary — D. P. Cilley, Boston, Mass., Recording Secretary — 
William Burr, Dover, N. H. Treasurer. 



Freewill Baptists. 321 

Biblical School, at Whitestown, New York. — John J. Butler and 
John Fullonton, Teachers. No charge is made for tuition. 

Literary Institutions. 

New Hampton Institution, at New Hampton, N. H. — Benjamin 
Stanton, A. M., Principal and Teacher of Latin, Greek, and Modern 
Languages ; Rev. I. D. Stewart, Teacher of Mathematics and English 
Branches. 

Female Department. — Mrs. Catherine P. Stanton, Principal, and 
Teacher of Intellectual and Moral Philosophy; Clara Stanton, Teacher 
of Latin, Italian, Drawing, and Geology ; Mary S. Latham, Teacher 
of French, Drawing, History and Botany ; Frances A. Smith, Teacher of 
Mathematics and Natural Philosophy ; Mary J. P. Watson, Teacher of 
Vocal and Instrumental Music. 

Smithville Seminary, at North Scituate, R. I. — Hosea Quinby, 
A. M., Principal ; D. J. B. Sargent, A. B., Teacher in the Male De- 
partment ; Miss Kate Harris in the Female ; Mr. H. C. Shelden, in 
Instrumental Music, and Mr. J. S. Quinby in Vocal Music and Oil 
Painting. 

Whitestown Seminary, at Whitestown, New York. — John Ful- 
lonton, A. M., Teacher of Natural Philosophy and Mathematics. 
, Principal and Teacher of Languages; James S. Gardi- 
ner, A. B. Teacher of Mathematics and Natural Sciences. 

Parsonsfield Seminary, at Parsonsfield, Me. — Samuel Farnham, 
A. M. Principal. Miss Margarett A. Libbey, Preceptress. 

Geauga Seminary, at Chester, Ohio. , Principal. 

Michigan Central College, at Spring Arbor, Michigan. — E. B. 
Fairfield, President and Professor of Mathematics and Natural Philoso- 
phy ; James Dascomb, M. D., Professor of Chemistry, Anatomy, and 
Physiology ; Rev. Charles H. Churchill, Professor of the Greek and 
Hebrew Languages and Music ; Rev. Ransom Dunn, Professor of Men- 
tal and Moral Philosophy and Natural Theology ; L. J. Thompson, 
Frank Tallant and L. B. Potter, Tutors ; Miss Marcy E. Williams, 
Principal of the Female Department. 



For the preparation of this article we have consulted Rev. Drs. 
Benedict and Evans, and Rev. Messrs. Burbank, Ivimey, Williams, and 
Winks, 

21 




The Mayflower. (From a Model in Pilgrim Hall.) 



THE 
ONGREGATIONALISTS. 

JH E course which Henry VIIL, pursued as an 
ecclesiastical Reformer, was in harmony with 
his character. So long as interest impelled 
he assailed popery in its strong-holds. The 
supremacy of the pontiff was discarded, 
monastic institutions were abolished, the ex- 
orbitant wealth of the clergy was scattered 
among a rapacious and impoverished aristo- 
cracy, the word of God was translated into 
the vernacular tongue, and many vestiges of 
ancient superstition were removed from the 
land. But the system which he established 
was of the same nature as that which he dis- 
placed. The supremacy of the pope was supplanted by that of the 
king; and if infallibility was not claimed, the proceedings taken could 
only be justified on that principle. The right of private judgment was 
as sternlv denied as in the worst days of popery, and the fires of perse- 

322 




CoNGREGATIONALISTS. 323 

cution were enkindled by a bigotry as intolerant and brutal as the man 
of sin ever displayed. The fact is, and impartial history records it, the 
reformation of Henry was a struggle for power, and not for principle — 
the reckless daring of a mind which would have subverted all law, and 
extinguished all virtue, for the gratification of its selfish passions. Re- 
ligion was an engine of state policy which the monarch employed to 
heighten his power and confirm his despotism. The radical error of the 
reformers was their admission of the magistrate's right to legislate for 
the Church. By making the faith of a nation dependent on the will of 
a king,they hazarded a thousand evils, amongst the least of which was 
the reaction which this principle involved on the accession of Mary. 
The immediate effects of a vicious principle, may appear to be benefi- 
cial, but its ultimate tendencies are invariably pernicious. Had Cran- 
mer and his associates exhibited religion in its primitive simplicity and 
honour ; had they denounced its subjection to the State as incompatible 
with its nature, and injurious to its success ; had they, while scrupu- 
lously rendering unto Caesar the things which were Caesar's, rendered 
unto God that which was his ; in a word, had they trusted to the myste- 
rious power with which Christianity is allied, rather than to the patron- 
age of their prince, they might have exposed themselves to dangers 
which for a time they escaped, but they would have redeemed religion 
from reproach, and would have preserved her from those corrupting as- 
sociations which have enfeebled her energies, and rendered her an object 
of mistrust, if not of contempt. The power of religion consists in her 
purity and meekness. She is adapted to the sympathies and wants of 
mankind ; and when unfettered by human aid, and freed from the insult 
of kingly patronage, she will win her way to the confidence and grati- 
tude of mankind. 

" Slander herself," as Dr.Bennett has well remarked/' wrote the first 
records of the Congregationalists," or as they have generally been called 
in England, till recently, Independents. Old Thomas Fuller, who was 
himself an Episcopalian, and no friend to the new sect, acknowledges 
that " Little can be known of them, but from pens which avowedly 
wrote against them." Various malignant reflections have been thrown 
out against these persons, on account of the person who is supposed to 
have been the first promulgator of their principles. But amidst the 
ferment of religious contentions, the most impetuous spirits will some- 
times gain the precedency, in point of time, and publicity, while they 
are yet far behind others in the maturity or firmness of their principles. 
It is generally supposed that the idea of Independency, by which is 
meant that every separate assembly of professing Christians are en- 



324 CONGREGATIONALISTS. 

tirely, in their worship and discipline, independent of all others, having 
full power to control and direct every thing in connexion with them- 
selves — first occurred to one who had not wisdom to carry out his plan ; 
but it is more probable, that many were at the same time secretly cul- 
tivating the principle which was first announced in England by Robert 
Brown, from whom the body were at first called Brownists. 

We have said that these principles were first announced in England 
by Brown, but they existed in the public mind many ages before he 
lived ; for we entirely agree with Archbishop Whately, w T hen he says, 
" It appears plainly from the. sacred narrative, that though the many 
churches which the Apostles founded were branches of one spiritual 
brotherhood of which the Lord Jesus Christ is the heavenly Head, — 
though there was one Lord, one faith, and one baptism, for all of them ; 
yet they were each a distinct independent community on earth, united 
in the common principles, on which they were founded, and by their 
mutual agreement, affection, and respect ; but not having any one re- 
cognized head on earth, or acknowledging any sovereignty of one of 
these societies over others." 

And who was Robert Brown, of whom much has been said by 
way of disparagement ? He was descended from an ancient and honor- 
able family in Rutlandshire, of the eminence of which family it is re- 
lated that one of his ancestors was by a charter of King Henry the 
Eighth, indulged with the singular privilege of " Wearing his cap in 
the presence of the King and his heirs, or any lords spiritual or tem- 
poral ; and not to put it off, but for his own ease, or pleasure." 
Robert himself was a native of the town of Northampton, near the 
centre of England, which was long afterwards honored as the residence 
of the distinguished Congregationalist, Dr. Philip Doddridge. Brown 
was educated at Corpus Christi College, Cambridge. Amidst the con- 
fusion which reigns in his history, it is difficult to speak with certainty ; 
but he seems to have chosen for the first scene of his ministerial labors, 
the city of Norwich, where many Dutch emigrants were settled. Here, 
in the year 1580, he diffused his views of Independency, both among 
natives and foreigners, with diligence and zeal. He has been reviled as 
an intolerant bigot, for denying the Church of England to be a true 
church, her ministers to be rightly ordained, or her sacraments valid. 
But all this is no more than has been retorted on those who have sepa- 
rated from the hierarchy of England, by elegant scholars of the nine- 
teenth century, which is thought to be so much more enlightened 
and liberal than the age in which Brown lived. 

Induced, probably, by opposition, he removed to Middleburgh, 



CoNGREGATIONALISTS. 325 

in Zealand, where he formed a church upon his own plan. It was not 
long, however, before he returned to England, where he was assisted 
in the diffusion of his sentiments by a man named Harrison. Brown, 
after having been, by his own declaration, confined in thirty-two 
prisons, in some of which he could not see his hand at noon, conformed 
to the Establishment, and died, with a very indifferent reputation, 
rector of Achurch, a small village in his native county. But his prin- 
ciples were immortal ; and so rapid was their extension, that Sir Wal- 
ter Raleigh said in the Parliament of the thirty-fifth year of Elizabeth : 
— " I am afraid there are nearly twenty thousand of these men ; and 
when they are driven out of the kingdom, who shall support their 
wives and children?" The field of their labors was rendered fertile 
by their blood. Elias Thacker and John Copping were executed at 
St. Edmunds' Bury, for the crime of dispersing what were termed 
schismatical pamphlets, containing the principles of the Brownists. 
But several more of these people being imprisoned, the justices, at the 
quarter sessions', were moved by their complaints, and gained the tri- 
umph of mercy over the cruel measures of the bishops. 

While persecuted for renouncing that communion with the Estab- 
lishment which other Puritans yet maintained, the Independents were 
joined by many eminent men, who risked all that was dear in life, in 
support of what to them appeared the true Christian polity. Among 
these was a great man of the name of Barrow, who became so eminent 
among them, that they were frequently called Barrovrists. Ainsworth, 
too, a name as dear to learning as to religion, the rabbi of his age, 
who wrote the " (Annotations on the Pentateuch," was one of their 
number, and was, with others, compelled to retire to Holland, where a 
church was formed, of which he was chosen teacher. 

In 1592, fifty six men of this sect were apprehended while hold- 
ing a secret assemblage for religious worship, in a large room in the 
parish of Islington, then a village two or three miles from London, 
but which now is not far from the centre of that vast metropolis. The 
place of meeting was that in which the persecuted protestants had 
often worshipped during the reign of Queen Mary, These persons 
were committed to the dungeon in Newgate, the Fleet, Bridewell, 
and other prisons in London. One of their number states that their 
persecutors "Would allow them neither meat, fire, nor lodging, nor 
suffer any, whose hearts the Lord would stir up for their relief, to have 
any access to them ; purposing, belike, to imprison them to death, as 
they have done seventeen or eighteen others, in the same noisome jails, 
within these six years." Most of these men were needy, with families 



326 CONGREGATIONALTSTS. 

depending on their industry for subsistence. Their offence was declared 
to be unbailable, and according to the bad usage of those times, a jail 
delivery, instead of coming at brief and certain intervals, was an event 
which the Government managed to evade in particular cases, so as to 
punish, by means of imprisonment to any extent, denying to the im- 
prisoned their right to an open, a legal, and a speedy trial. Many, ac- 
cordingly, died in prison, and the prayer of the men who had been 
apprehended at Islington was, — " We crave for all of us but the liberty 
either to die openly or to live openly in the land of our nativity ; if we 
deserve death, it beseemeth the majesty of justice not to see us closely 
murdered, yea, starved to death with hunger and cold, and stifled in 
loathsome dungeons ; if we be guiltless, we crave but the benefit of 
our innocence, that we may have peace to serve our God and our prince, 
in the place of the sepulchres of our fathers." 

Among the persons thus apprehended, were Henry Barrow, already 
referred to, and John Greenwood. In the records of the proceedings 
against these recusants, the former is described as a " Gentleman," the 
latter as " Clerk." Barrow wrote the petition from which we have 
just quoted. The indictment against these two excellent men charged 
them with holding and promulgating opinions which impugned the 
Queen's supremacy ; with forming churches, and conducting religious 
worship contrary to law ; and with having indulged in libellous expres- 
sions concerning some eminent persons. On these grounds sentence of 
death was passed on them : and in pursuance of that sentence, they 
were both conveyed from Newgate to Tyburn, the usual place of execu- 
tion. 

Arrived at that place, the rope was fastened to the beam and 
placed about their necks, and in that state they were allowed for a few 
moments to address the people collected around them. Those moments 
they employed in expressing their loyalty to the Queen, their submis- 
sion to the civil government of their country, and their sorrow if they 
had spoken with irreverence or with improper freedom of any man. 
They reiterated their faith in the doctrines for which they were about 
to suffer death, but entreated the people to embrace those opinions only 
as they should appear to be the certain teaching of Holy Scripture. 
When they had prayed for the Queen, their country, and all their enemies 
and persecutors, and were about to close their eyes on the world, the pro- 
ceedings were suddenly stayed, and it was announced that her Majesty 
had sent a reprieve. The revulsion of feeling which ensued may be ima- 
gined. Consciousness of life suddenly flowed back to hearts from 
which it had seemed to have passed away, and men as good as dead 



CoNGREGATIONALISTS. 327 

again began to live. The breathless people shared in this reflux of 
emotion. The condemned men gave expression to their joy as became 
them — the people did so in loud acclamations ; and, as the victims 
were re-conducted from the suburbs of the metropolis to Newgate, the 
populace in the lanes and streets, and from the windows of the houses, 
hailed their return as a happy and righteous deliverance. On that day, 
Barrow sent a statement of these occurrences to a distinguished relative, 
having access to Elizabeth, pleading that, as his loyalty could no longer 
be doubtful, he might be set at liberty, or at least be removed from the 
" Loathsome jayle " of Newgate. But early on the following morning, 
the two prisoners were again summoned from their cells. All that had 
taken place on the preceding day proved to have been a mockery. It 
was not true that the bitterness of death had passed. They had again 
to gather up the strength of nature which might enable them to meet 
that stroke from the hands of a public executioner, and thus, mentally 
at least, it was their hard lot to undergo the penalty of a double dis- 
solution. They were now conveyed to the same spot with more se- 
cresy, and were there disposed of in the manner in which society has 
been wont to dispose of marauders and cut-throats. We might easily 
fill our pages with even still more affecting illustrations of the tyranny 
of those times — the " Days of the good Queen Bess," in England, and 
under a Protestant government! But we forbear. Who does not, 
however, entirely accord with the testimony of Lord Brougham, when 
speaking, a few years ago, in the British Parliament, of this class of 
persons : — They " Are much to be respected, indeed, for their numbers, 
but far more to be held in lasting veneration for the unshaken fortitude 
in which, at all times, they have maintained their attachment to civil 
and religious liberty ; and, holding fast by their principles, have carried 
to its utmost pitch the great doctrine of absolute toleration ; men to 
whose ancestors this country will ever acknowledge a boundless debt 
of gratitude as long as freedom is prized among us ; for they, I fear- 
lessly confess it, — they, with whatever ridicule some may visit their 
successes, or with whatever blame others ; they, with the zeal of mar- 
tyrs, the purity of early Christians, the skill and courage of the most 
renowned warriors, obtained for England the free constitution which she 
now enjoys." 

But we must pass on, however strong the temptation to linger by 
the way. It is certain that even among the populace of England, 
better views were beginning to prevail ; and no wonder, for the best 
men of the land were ready to teach other principles, and did teach 
them, even in the highest places of the land. Here is the testimony of 



328 CoNGREGATIONALISTS. 

Sir Harry Vane : — " To liberty, in matters of religion, all the nations 
of the world have an indefeasible right and title by the blood of Christ, 
who, by the purchase and virtue of his death and resurrection, is become 
the sole Lord and Ruler in and over the conscience — for to this end 
Christ died, rose, and revived, that he might be Lord both of the dead 
and the living ; and that every one might give an account of himself in 
all matters of worship under God to Christ alone, as their great Master, 
unto whom they stand or fall in judgment; and in those things they are 
not to be oppressed or brought before the judgment seats of men ! Why 
shouldst thou set at nought thy brother in matters of his faith and 
conscience, and herein intrude on the proper office of Christ, since we 
are all to stand at the judgment seat of the Son of Man, whether gov- 
ernors or governed, and by his decision only are capable of being de- 
clared with certainty to be either in the right, or in the wrong." 

None can be surprised that these long harassed people, who could 
only hope that at some distant time things would be better in England, 
should begin, very generally, to think of voluntary exile as their 
wisest expedient. Even this course, however, was beset with difficulty. 
They could escape only by secret means ; to be detected was to fall 
into the snare they were so anxious to avoid. But the thought of the 
religious freedom which might be enjoyed in Holland was so welcome, 
that for that object numbers became willing to separate from their na- 
tive land, and to brave the dangers of attempting to withdraw it. At- 
tempts were made in 1602, on the part of a considerable company to 
embark for Holland, but vile treachery on the part of the captain who 
had engaged to convey them to that land, led to still greater insults 
and cruelty than they had previously known. 

In the following spring, Mr. Robinson, a clergyman who had em- 
braced the system of this church, and who had become its pastor, with 
his friends, resolved on making another attempt of this nature. They 
made an arrangement for this purpose with a Dutch captain ; and their 
plan now was, that the men should assemble on a large common, be- 
tween Grimsby and Hull, a place chosen on account of its remoteness 
from any town ; while the women, the children, and the property of 
the parties, were to be conveyed to that point of the coast in a bark. 
The men made their way to the place of rendezvous in small compa- 
nies, by land. But the bark reached its destination a day before the 
ship. The swell of the sea was considerable, and as the females were 
suffering greatly from that cause, the sailors ran the bark into the 
shelter of a small creek. The next morning the ship arrived, but 
through some negligence on the part of the seamen, the vessel contain- 



CoNGREGATIONALISTS. 329 

ing the women, their little ones, and the property, had run aground. 
The men stood in groups on the shore, and that no time might be lost, 
the captain of the ship sent his boat to convey some of them on board. 
But by this time, so considerable a gathering of people in such a place, 
and in a manner so unusual, had attracted attention ; information had 
been conveyed to persons of authority in the neighborhood ; and as the 
boat which had taken the greater part of the men to the ship was pro- 
ceeding again towards the shore, the captain saw a large company, 
armed with swords and muskets, and consisting of horse and foot, ad- 
vancing towards the point where the bark was still ashore, and where 
the few remaining men had grouped together. Fearing the consequences 
of his illicit compact, the captain returned to the ship, hoisted sail, and 
was speedily at sea. Robinson — honest and able general as he was in 
every sense — had resolved to be the last to embark. He was a witness, 
accordingly, of the scene of distress and agony which ensued. The out- 
burst of grief was not to be restrained. Some of the women wept aloud, 
others felt too deeply, or were too much confused, to indulge in utter- 
ance of any kind ; while the children, partly from seeing what had hap- 
pened, and partly from a vague impression that something dreadful had 
come, mingled their sobs and cries in the general lamentation. As the 
sails of that ship faded away upon the distant waters, the wives felt 
as if one stroke had reduced them all to widowhood, and every child 
that had reached the years of consciousness, felt as one who in a mo- 
ment had become fatherless. But thus dark are the chapters in human 
affairs in which the pious have often to become students, and from 
which they commonly have had to learn their special lessons. The ship 
soon encountered foul weather, and after being driven far along the 
coast of Norway, all hope of saving her being at one time abandoned, 
she at length safely reached Holland. In the meantime persecution at 
home was found to have become a more tedious and odious affair than 
formerly, and it so happened, in consequence, that by the year 1608,. 
Robinson and the remainder of his company succeeded in leaving their 
native country, and in obtaining a quiet settlement in Leyden.. 

In that city, the church under the care of John Robinson increased 
until it numbered more than three hundred members, consisting almost 
entirely of English exiles. Robinson himself was greatly respected by 
the clergy of Leyden, and by the Professors of the University, and on 
more than one occasion the pastor of the Congregational church in 
that city gave public proof that his piety, his amiableness, and his 
eminently practical understanding, were allied with sound scholarship, 
and with much intellectual vigor and acuteness. He succeeded, also, 



330 CoXGREGATIONALISTS. 

in communicating much of his own well regulated temper to his charge; 
so that we have good reason to believe no church in Europe, dur- 
ing that age exhibited more of the wise simplicity of a primitive 
church, or of the correctness of habits by which we suppose the first 
churches to have been distinguished. 

But, as Dr. Yaughan has remarked, there are affinities between 
certain seeds and certain soils, and where these are wanting, the hus- 
bandman may labor never so wisely, and will reap only a small return. 
It is with the mental in this respect as with the physical. This fact 
was illustrated in connection with Robinson's church in Holland. In 
his hands the system was exhibited with every advantage, but the 
Hollanders were not to be attracted by it. On the contrary, the inter- 
marriages between the exiles and the Dutch, and the necessity laid up- 
on many young persons to quit the homes of their parents, with other 
causes, tended to diminish their numbers ; so, that after the lapse of 
ten years, it began to be seen that if some new course were not taken, 
the principles of the settlers, so far, at least, as Holland was concerned, 
were likely to become extinct; and, which was more painful still, 
there was as little prospect as ever of those principles finding any 
shelter in England. The old spirit reigned, and did not subside till it 
had murdered multitudes, including Prynne, Burton, and Bastwick. 

" Methinks I see them ; that triumvirate 

Whom the full storm of Laud's prelatic rage 
Lash'd in its bigot fury. On a stage 

Compact of malice and infernal hate, 

Each calmly contemplates the cruel fate 

Brute argument assigns him. Righteous, sage, 
And cheerful converse, doth meanwhile engage 

Them with the multitudes that, thronging, wait 

With earnest, eager countenance, about 
The baleful scaffold. As the victims bleed, 
Each gory drop falls pregnant with the seed 

Of a stupendous harvest. Without doubt, 

By those stern tears, that hot tempestuous shout, 
Tyrants must fall, — prelates must have their meed." 

Under these circumstances, these noble Christians turned their 
thoughts towards that part of America comprehended under the general 
name of Virginia. There, if they should join the colony already estab- 
lished, they must submit to the government of the Church of England. 
If they should attempt a new plantation, the horrors of a wilderness 
and the. cruelties of its savage inhabitants were presented to their view. 
Jt was answered that the Dutch had begun to plant within these limits, 



CONGREGATIONALISTS. 331 

and were unmolested ; that all great undertakings were attended with 
difficulties, but that the prospect of danger did not render the enter- 
prise desperate ; that, should they remain in Holland, they were not 
free from danger, as a truce between the United Provinces and Spain, 
which had subsisted twelve years, had nearly expired, and preparations 
were making to renew the war ; that the Spaniards, if successful, might 
prove as cruel as the savages ; and that liberty, both civil and religious, 
was altogether precarious in Europe. These considerations determined 
their views towards the uninhabited parts of North America, claimed 
by their native prince as part of his dominions ; and their hope was 
that by emigrating hither, they might make way for the propagation 
of the Christian religion in a heathen land, though to use a phrase of 
their own, " They should be but as stepping stones to others," who 
might come after them. 

These things were first debated in private, and afterwards proposed 
to the whole congregation, who, after mature deliberation, and a de- 
vout address to Heaven, determined to make application to the Vir- 
ginia Company in London, and to inquire whether King James would 
grant them liberty of conscience in his American dominions. John 
Carver and Robert Cushman were appointed their agents on this occa- 
sion, and letters were written by Mr. Robinson and Mr. Brewster, 
their ruling elder, in the name of the congregation, to Sir Edwin 
Sandys and Sir John Worstenholme, two principal members of the Vir- 
ginia Company. 

In those letters they recommended themselves as proper persons 
for emigration, because they were "Weaned from the delicate milk of 
their own country, and so inured to the difficulties of a strange land, 
that no small things could discourage them or make them wish to re- 
turn home ; that they had acquired habits of frugality, industry, and 
self-denial, and were united in a solemn covenant, by which they were 
bound to seek the welfare of the whole company, and of every indi- 
vidual person." They also gave a succinct and candid account of their 
religious principles, and practices for the information of the king and 
his council. 

The answer which they received was as favourable as they could 
expect. The Virginia Company promised them as ample privileges as 
were in their' power to grant. It was thought prudent not to deliver 
their letter to the king and council ; but application was made to Sir 
Robert Naunton, Secretary of State, who employed his interest with 
Archbishop Abbot, and, by means of his mediation, the king promised 
to connive at their religious practices, but he denied them toleration 



332 Congregational i sts. 

under the great seal. With this answer, and some private encourage- 
ment, the agents returned to Holland. 

It was impossible for them to transport themselves to America 
without assistance from the merchant adventurers in England. Further 
agency and agreement were necessary. The dissensions in the Virginia 
Company were tedious and violent, and it was not till after two whole 
years that all the necessary provisions and arrangements could be made 
for the voyage. 

In the beginning of 1620, they kept a solemn day of prayer, when 
Mr. Robinson delivered a discourse from 1 Samuel xxiii. 3, 4,' in which 
he endeavored to remove their doubts and confirm their resolutions. It 
had been previously determined that a part of them should go to Ame- 
rica and prepare the way for the others ; and that, if a major portion 
should consent to go, the pastor should go with them, otherwise he 
should remain in Holland. It was found, on examination, that, though 
a major part were willing to go, yet they could not all get ready in 
season ; therefore the greater number being obliged to stay, they re- 
quired Mr. Robinson to stay with them. Mr. Brewster, the ruling 
elder, was appointed to go with the minority, who were " To be an abso- 
lute church of themselves, as well as those that should stay, with this 
proviso, that as any should go over or return, they should be reputed 
as members without farther dismission or testimonial." The others were 
to follow as soon as possible. 

In July they kept another day of prayer, when Mr. Robinson 
preached to them from Ezra viii. 21, and concluded his discourse with 
an exhortation which breathes a noble spirit of Christian liberty, and 
gives a just idea of the sentiments of this excellent divine, whose charity 
was the more conspicuous because of his former narrow principles, and 
the general bigotry of the reformed ministers and churches of that day. 

On the 21st of July the intended passengers quitted Leyden to em- 
bark at Delft-Haven, to which place they were accompanied by many 
of their brethren and friends, several of whom had come from Amster- 
dam to take their leave of them. The evening was spent till very late, 
in friendly conversation ; and the next morning, the wind being fair, 
they went on board, where Mr. Robinson on his knees in a most ardent 
and affectionate prayer, again committed them to their divine protec- 
tion, and with many tears they parted. 

" Their faith," says Vaughan, " Knew nothing of chance, nothing 
of creative power. It filled all places with God ; and regarding all 
agencies as depending on him, it induced a fearlessness of many and of 
the things that were supposed to be dependent on his favor or his wrath. 



CoNGREGATIONALISTS. 333 

. . . The elements of nature and the revolutions of time, the pres- 
sure of every breeze, and the balancing of every contingency, were in 
their apprehension, part of a vast and unalterable apparatus of means, 
every movement of which was leading to some religious achievement, 
and was an approach nearer to those great ends in which the Redeemer 
of the world should obtain his reward and be satisfied. "While they 
meditated on these things, time often disappeared in the vastness of 
eternity, and the earth, with its transitory interests, faded into vanity 
before the brightness of a celestial kingdom — an internal and boundless 
space." 

With the proceeds of their own estates, put into a common stock, 
and the assistance of the merchants, to whom they had mortgaged their 
labour and trade for seven years, two vessels were provided. One in 
Holland, of sixty tons, called the Speedwell, commanded by a Captain 
Reynolds, which was intended to transport some of them to America, 
and there to remain in their service one year, for fishing and other uses. 
Another, of one hundred and eighty tons, called the Mayflower, was 
chartered by Mr. Cushman in London, and sent round to Southampton, 
in Hampshire, whither Mr. Carver went to superintend her equipment. 
This vessel was commanded by a Captain Jones, and after discharging 
her passengers in America, was to return to England. Seven hundred 
pounds sterling were expended in provisions and in stores, and other ne- 
cessary preparations, and the value of the trading venture which they 
carried was seventeen hundred pounds. Mr. Weston came from London 
to Southampton to see them despatched. The Speedwell, with the 
passengers, having arrived there from Leyden, and the necessary officers 
being chosen to govern the people and take care of the provisions and 
stores on the voyage, both ships carrying one hundred and twenty pas- 
sengers, sailed from Southampton on the fifth day of August, 1620. 

They had not sailed many leagues down the channel before Rey- 
nolds, master of the Speedwell, complained that his vessel was too 
leaky to proceed. Both ships then put in at Dartmouth, where the 
Speedwell was searched and repaired ; and the workmen pledged her 
sufficient for the voyage. On the twenty- first of August they put to 
sea again, and having sailed in company about one hundred leagues, 
Reynolds renewed his complaints against his ship, declaring that by 
constant pumping, he could scarcely keep her above water, on which 
both ships put back to Plymouth. Another search was made, and no 
defect appearing, the leaky condition of the ship was judged to be ow- 
ing to her general weakness, and she was pronounced unlit for the voy- 
age. About twenty of the passengers went on shore. The others, 



334 CONGREGATIONALISTS. 

with their provisions, were received on board the Mayflower, and on 
the sixth of September, the company, consisting of one hundred and 
one passengers, besides the ship's officers and crew, took their last leave 
of England, having consumed a whole month in these vexatious and 
expensive delays. 

" Behold," says Dr. Horace Bushnell, " the little Mayflower 
rounding, now, the southern cape of England — filled with husbands 
and wives and children, families of righteous men, under ' covenant 
with God and each other' ' to lay some good foundation for religion :' 
— engaged both to make and to keep their own laws, expecting to sup- 
ply their own wants and bear their own burdens, assisted by none but 
the God in whom they trust. Here are the hands of industry ! the 
germs of liberty ! the dear pledges of order ! and the sacred beginnings 
of a home !" 

The true causes of these misadventures to which we have referred, 
did not then appear. One was that the Speedwell was overmasted, 
which error being remedied, the vessel afterward made several safe and 
profitable voyages. But the principal cause was the deceit of the 
master and crew, who having engaged to remain a whole year in the 
service of the colony, and apprehending hard fare in their employment, 
were glad of such an excuse to rid themselves of the bargain. 

The Mayflower, Captain Jones, proceeded with fair winds in the 
former part of her voyage, and then met with bad weather, and con- 
trary winds, so that for several days no sail could be carried. The ship 
labored so much in the sea that one of her main beams sprung, which 
renewed the fears and distress of the passengers. They had then made 
about one-half the voyage, and the chief of the company began a con- 
sultation with the commander of the vessel whether it were better to 
proceed or return. But one of the passengers having on board a large 
iron screw, it was applied to the beam, and forced it into its place. 
This successful effort determined them to proceed. 

No other particulars of this long and tedious voyage are preserved, 
but that the ship being leaky, and the people closely stowed, were con- 
tinually wet; that one young man, a servant of Samuel Fuller, died at 
sea ; and that one child w T as born and called Oceanus ; he was the son 
of Stephen Hopkins. 

On the ninth of November, at break of da)', they made land, which 
proved to be the white sandy cliffs of Cape Cod. This land fall being 
further north than they intended, they immediately put about the ship 
to the southward, and before noon found themselves among shoals and 
breakers. Had they pursued their southern course, as the weather w T as 



CONGREGATIONALISTS. 335 

fine, they might, in a few hours more, have found an opening, and 
passed safely to the westward, agreeably to their original design, which 
was to get to Hudson's river. But having been so long at sea, the sight 
of any land was welcome to women and children ; the new danger was 
formidable ; and the eagerness of the passengers to be set on shore was 
irresistible. These circumstances coinciding with the secret views of the 
master, who had been promised a reward by some agents of the Dutch 
West India Company if he would not carry them to Hudson's river, in- 
duced him to put about to the northward. Before night the ship was 
clear of the danger. The next day they doubled the northern extremity 
of the Cape Race Point, and, a storm coming on, the ship was brought 
to anchor in Cape Cod harbor, where she lay perfectly secure from 
winds and shoals. 

This harbor being in the forty-second degree of north latitude, was 
without the territory of the South Virginia Company. The charter 
which these emigrants received from them of course became useless. 
Some symptoms of faction, appearing at the same time, among the ser- 
vants, who had been received aboard in England, purporting that when 
on shore they should be under no government, and that one man would 
be as good as another, it was thought proper by the most judicious per- 
sons, to have recourse to natural law ; and that before disembarcation, 
they should enter into an association, and combine themselves in a po- 
litical body, to be governed by the majority. To this they consented ; 
and after solemn prayer and thanksgiving, a written instrument being 
drawn, they subscribed it with their own hands, and by a unanimous 
vote chose John Carver their governor for one year. 

Government being thus regularly established on a truly republican 
principle, sixteen armed men were sent on shore, as soon as the weather 
would permit, to fetch wood and make discoveries. They returned at 
night with a boat load of juniper wood, and made report, " That they 
found the land to be a narrow neck, having the harbour on one side, and 
the ocean on the other; that the ground consisted of sandhills, like the 
Downs in Holland ; that in some places the soil was black earth ' a 
spits' depth ;' that the trees were oak, pine, sassafras, juniper, birch, 
holly, ash, and walnut ; that the forest was open and without under- 
wood ; that no inhabitants, houses, nor fresh water were to be seen." 
This account was as much as could be collected in one Saturday's after- 
noon. The next day they rested. 

Our limits will not allow us here to enter into details. Suf- 
fice it to say, that several weeks' observation and experience con- 
vinced them that this was not a suitable place for a settlement, and 



336 CoNGREGATIONALISTS, 

therefore shattered as was their vessel, and severe as was the winter, 
they again set sail, and on Friday, December 8th, 1620, in the morning 
they found a small uninhabited island, within the entrance of a spacious 
bay. Here they stayed all the next day (Saturday) drying their 
clothes, cleaning their arms, and repairing, as well as they could, their 
vessel. The following day being the Christian sabbath, they rested. 

On Monday, December 11th, they surveyed and sounded the bay, 
which is described to be " In the shape of a fish-hook ; a good harbour 
for shipping, larger than that of Cape Cod ; containing two small 
islands without inhabitants, innumerable store of fowls, different sorts 
of fish, besides shell-fish in abundance. As they marched into the 
land, they found corn fields and brooks, and a very good situation for 
building." With this joyful news they returned to the company, and 
on the 16th of December the ship came to anchor in the harbour, with 
all the passengers, except four who died at Cape Cod. 

Having surveyed the land as well as the season would permit, in 
three days, they pitched upon a high ground on the south-west side of 
the bay, which was cleared of wood, and had formerly been planted. 
Under the south side of it was " A very sweet brook, in the entrance 
of which the shallop and boats could be secured, and many delicate 
springs of as good water as could be drank." On the opposite side of 
the brook was a cleared field, and beyond it a commanding eminence, 
on which they intended to lay a platform and mount their cannon. 

They went immediately to work laying out house lots and a street ; 
felling, sawing, riving, and carrying timber ; and before the end of De- 
cember, though much interrupted by stormy weather, by the death of 
two, and the sickness of many of their number, they had erected a store- 
house, with a thatched roof, in which their goods were deposited under 
a guard. Two rows of houses were begun, and, as fast as they could 
be covered, the people, who were classed into nineteen families, came 
ashore, and were lodged in them. On Lord's Day, the 31st of Decem- 
ber, they attended divine service for the first time on shore, and named 
the place Plymouth, partly because the harbour was so called in Cap- 
tain Smith's map, published three or four years before, and partly in re- 
membrance of the very kind and friendly treatment which they had re- 
ceived from the inhabitants of Plymouth, the last port of their native 
country from which they had sailed. 

Who of our readers can look back to this event, grand and glori- 
ous as it has been in its results, without thinking of the beautiful lines 
of the late W. B. Tappan, written after receiving from his brother a 
piece of the Plymouth Rock on which the Pilgrim fathers first set their 
feet ? 



CONGREGATIONALISTS. 337 

" For this, trom granite cliffs that hem 

The old Bay State, my brother ! thanks ; — 
I prize it more than curious gem, 

Or cluster from the coral banks ; 
It minds me of the love I knew 

In boyish days, and speaks of you. 

This fragment from New England's shore, 

Of noble spirits telleth me ; 
I see them now ! those men of yore — 

The elder sons of Liberty ! 
They tread this soil as once they trod, 

Exiles from chainless Mind and God. 

These are the iron men that broke 

Ground, where the Indian's war fire curled ! 
These spurned the princely, priestly yoke— 

These are the fathers of a world. 
Omen of God's own image say ! 

Can glorions men thus pass away ' 

No, never ! — Send expansive sight 

From Labrador to Carib's sea— 
That vision so sublime and bright, 

Of regions teeming with the free, 
Shows but the influence of the men 

Who sought the sands of Plymouth then. 

A thousand spires that look above, 

A thousand towns where plenty reigns, — 
A people knit by virtuous love, 

Who course those streams and till those plains ; 
We point to these and loudly cry 

Can minds that wrought such doings die ? 

No, never ! — Each traditioned spot 

Tells where they wept, or sank to rest ; 
Yet were such silent, or forgot 

The place their pilgrim footsteps pressed — 
Their names should live, nor Time would mock 

The record of the Plymouth Rock." 

Who can be offended if, on such a subject, full in its very nature of 
the most sublime poetry, we should transfer to this page another 
beautiful poem, from the elegant pen of Mrs. Amelia B. Welby ? — 

" When first the lonely Mayflower threw 
Her canvas to the breeze, 
To bear afar her pilgrim crew 
Beyond the dark blue seas, 
22 



338 CONGREGATIONALISTS. 

Proud Freedom to our land had flown, 

And chose it for the brave ; 
Then formed the nation's corner stone, 

And set it by the wave, 
Then when the pilgrims anchored there, 

Their stepping stone might be 
That consecrated rock of prayer, 

The bulwark of the free. 

And there they stood — each pilgrim brow 

Was wan with grief and care, 
And bent each manly form, but oh — 

Another sight was there ; 
Fond woman with her sweet sad face, 

All trembling, pale and chill ; 
But oh ! there was in that lone place 

A sight more touching still — 
The cheek of childhood pale with fear 

And hushed its voice of glee : 
And they are gone, but we are here, 

A bulwark for the free. 

Our pilgrim sires are gone, yet still 

A nation in its pride 
Hath poured o'er every vale and hill, 

In a bright unbroken tide ; 
And still their sons shall flood the land, 

While that old rock appears. 
Like a pilgrim's spirit born to stand 

The mighty wreck of years ; 
And oh ! while floats the wind and wave, 

That hallowed rock shall be 
The threshold of the good and brave, 

The bulwark of the free." 

We rejoice to say, that even while we write, we learn that efforts 
are being made to erect a splendid granite monument on, or near the 
Plymouth Rock, where the Pilgrim fathers and mothers first landed on 
our shores. The citizens of Plymouth, have subscribed for this worthy 
object, seven thousand dollars. We are informed that ten thousand 
people visited the rock last summer, [1853,] and that of this large 
number, but a very few could have found it without a guide. The 
rock, and the spot where it originally stood, are now private property, 
and we are glad that measures are being taken to restore them to the 
same position and general appearance they had when the pilgrims first 
set foot there. 

Cordially do we concur with Governor Pond, of Connecticut, who 
thus expresses his views on the subject : — 



CON'GREGATIOXALISTS. 



339 




Plymouth Rock. 



" The erection of a monument in memory of the Pilgrim Fathers, 
should be treated as a national and individual concern, for, in view of 
their sufferings, and the countless blessings enjoyed by our nation, who 
should not willingly aid in erecting a memorial in honor of these men, 
who sacrificed their comforts and their lives, to plant here those glori- 
ous institutions, the results of which are unequalled prosperity in the 
new, and the wonder of the old world ? What American, native or 
adopted, can contemplate a memorial rearing its head to the clouds, 
and founded on Plymouth Rock, and withhold support and sympathy 
from an enterprise prompted by gratitude and patriotism, and, I trust, 
approved by Heaven ?" 





Elder Brewster's Chest. 



Standish's Dinner Pot. 



In Plymouth is yet to be found various curious memorials of the 
Puritan fathers and their voyage, two of which we have presented to 
the reader. 



340 CONGREGATIONALISTS. 

As we become intensely interested in the subject, we are reminded 
that it may be well to turn to the Report made by the Rev. Dr. Reed, 
of London, in 1836, to the Congregational Union of England and 
Wales, who had deputed him and the late Rev. Dr. Matheson, to visit 
their sister churches in this land. After speaking of the kind manner 
in which he was invited to Plymouth, and received there, Dr. Reed 
says : — 

" But the rock — the rock ! I had a feverish desire to see it, and 
could not well address myself to any second thing till I had. Mr. 
Robins sympathised with the feeling, and kindly led us to the spot, all 
the time making such explanations as might cool down our enthusiasm. 
This was considerate ; for if the impression were to be taken from the 
present appearance only, it must be weak indeed. It is in the most 
unpoetical predicament imaginable. You look for a bold piece of rock 
work, standing out in the ocean, distinct and alone, great in its own 
greatness ; instead of which it is already under your feet ; small pieces, 
for the use of the small craft, have been carried out over it and beyond 
it, and you require to examine the spot you occupy, before you are 
assured that it is substantial rock. But what of all this ? it was the 
rock, — the very rock still, which first offered a resting place to the 
foot of the weary pilgrim ; which was first anointed by his tears and 
prayers, and which introduced him to " A wealthy place," where he 
might dwell unscathed by the fires of persecution, and irresponsible to 
man in " The things that are God's." We might indeed, complain of 
the neglect and misdoings of the good people in this matter; but for 
me it did not need to be adorned with the palisade, the chisel, or the 
inscription, to make it interesting. I stood on it, and trembled as I 
stood. I know of no spot more sacred on earth, except the One spot 
where the Holy One suffered, " The just for the unjust." 

Would our limits allow, w T e should be glad to give a hasty sketch 
of the Puritans as they stand before our mental vision, adorned with 
the innocence and majesty attendant on them as moral heroes, in whose 
holy cause heaven itself took a deep interest, and the results of whose 
character and conduct will stamp their impress on the world through 
all time. 

We confess that w T e have little sympathy with Macauley in his elo- 
quent delineation of the character of these extraordinary men, as con- 
tained in his well-known essay on Milton. He viewed them almos 
entirely through the representations of their enemies. It is true, he 
had judgment enough to know that much misrepresentation hovered 
round the subject, and he, therefore, willingly concedes to them talent, 



CONGREGATIONALISTS. 341 

learning, and an ardent devotion to freedom ; but then he describes 
them as " Half-maddened by glorious or terrible illusions," speaks of 
"Their groans and their whining hymns," laments " The absurdity of 
their manners," and " Dislikes the sullen gloom of their domestic 
habits." To say nothing of this somewhat strange combination of con- 
trarieties, we venture to dispute the correctness of the portrait alto- 
gether. They may have been somewhat rigid, but they were not 
gloomy; they were severe, but not enthusiastic. They lived in the 
fear of God, and "Endured as seeing Him who is invisible." They 
always acted with a view to the whole of their existence, and as re- 
membering that what they did, bore its results, on millions yet 
unborn. Could they have foreseen their influence on posterity, and 
especially on this country, they could have done few things better 
than they did. The rejection of the reforms they proposed was 
the worst deed of an evil time, and their expulsion from the inci- 
sures of the Establishment was an event which even yet will prove 
suicidal. We venerate their names and admire their conduct, while 
we would wish to breathe their spirit, and, as far as circumstances 
may call for it, to imitate their example. Let our children be 
taught to trace the conduct of the Pilgrim Fathers to the principles 
which induced them first to labor for the freedom of the consciences of 
their countrymen from oppressive tyranny ; and when they failed in 
this, the same high and holy principles induced them to brave difficulties of 
every kind, and even to meet death with serenity in founding a state 
which should secure freedom to their children, and furnish a model for 
the world. It is true that their views did not all exactly harmonize, 
and that they sometimes indulged in disputes which appeared to an in- 
different spectator, both as to their objects and their results, of small 
moment ; but in all this they showed their mental freedom, and proved 
to us the value and importance of free discussion. 

It cannot be inappropriate to say here, that in 1853 a grand cele- 
bration was held at Plymouth, in commemoration of the landing of the 
Pilgrim Fathers. Everything appropriate and impressive was arranged 
by those who felt a special interest in the matter, and they admirably 
succeeded in their object. A dinner, speeches, music, and a grand pro- 
cession distinguished the occasion. A view of the procession was se- 
cured by an artist, with which our readers will be gratified. For his 
pleasure we will also transcribe the inscription on one of the flags : 

" While in the waste of ocean 
One hoary rock shall stand, 
Be this its latest legend — 
Here was the Pilgrim's land." 



% 

342 CoNGREGATIONALISTS. 

We will, too, find room for another : — 

" All the tears and heart-breakings of that memorable parting at 
Delft Haven had the happiest influences on the rising destinies of New 
England." 

"The practical aim or ideal of our fathers," says Dr. Bushnell, in 
his eloquent Oration on " The Fathers of New England" "In their 
migration to the new world, was religion. This was the star of the 
East that guided them hither. They came as to the second cradle- 
place of a renovated Messiahship. They declare it formally themselves, 
when they give, as the principal reason of their undertaking, ' the great 
hope and inward seal they had of laying some good foundation for the 
propagating and advancing the kingdom of Christ in these remote parts 
of the world.' 

" It appears, however, that they had a retrospective reference, in 
their thoughts, as well as the prospective expectation here stated. 
Thus, it is affirmed by Mr. Hildersham, who had full opportunity to 
know their precise designs, that the colonists, as a body, before coming 
over, < Agreed in nothing further than in this general principle — that 
the reformation of the church was to be endeavored according to the 
word of God.' But precisely what, or how much they intended by 
this, will be seen nowhere else, with so great clearness, as in the ever- 
memorable parting address which Robinson made to the Pilgrims, at 
their embarkation. Here we behold the real flame of their great idea. 
He said — 

' I charge you before God and his blessed angels, that you follow 
me no further than I have followed Christ. And if God shall reveal 
anything to you, by any other instrument of his, be as ready to receive 
it as you ever were to receive anything by my ministry : for I am con- 
fident that God hath more truth yet to break forth out -of his holy 
word. I cannot sufficiently bewail the condition of the Reformed 
churches, who have come to a period in religion, and will go no further 
than the instruments of their reformation. The Lutherans cannot be 
driven to go beyond Luther ; for whatever part of God's will he hath 
further imparted by Calvin, they will rather die than embrace it. And 
so also the Calvinists stick where Calvin left them — a misery much to 
be lamented. For though they both were shining lights in their times, 
yet God hath not revealed his whole will to them. Remember now 
your church covenant, whereby you engage with God and one another, 
to receive whatever light shall be made known to you from his written 
word. For it is not possible that the Christian world is so lately come 
out of such thick anti-Christian darkness, and that full perfection of 
knowledge should break forth at once.' 




343 



CoNGREGATIONALISTS. 345 

" A most remarkable passage of history, in which this truly great 
man is seen asserting a position, at least two whole centuries in advance 
of his age. His residence abroad, among so many forms of opinion and 
of order, had quickened in his mind the germ of a true comprehensive 
movement. He also perceived the impossibility that the full maturity 
of truth and order should have burst forth in a day, as distinctly as a 
philosophic historian of the nineteenth century. The Reformation, he 
was sure, was no complete thing — probably it was more incomplete 
than any one has yet been able to imagine. And then he had the faith 
to accept his own conclusion. Sending out the little half flock of his 
church, across the wide ocean, he bade them go to watch for light ; and 
there, in the free wilderness of nature, unrestrained by his own teach- 
ings, to complete, if possible, the unknown measure of holy reformation. 

"This was the errand he gave them, and in this we have the fixed 
ideal of their undertaking. And they meant by ' reformation,' all that 
God should teach them and their children of the coming ages, by the 
light that should break forth from his holy word — all that was needed 
to prepare the purity and universal spread of Christian truth, and open 
to mankind the reign of Christ in its full felicity and glory. They fixed 
no limits. It might include more than they at present thought, or 
could even dare to think. Still they had courage to say — 'let the 
reformation come in God's measures, and as he himself will shape it.' 
And for this they entered, with a stout heart, upon the perils and priva- 
tions of their most perilous undertaking. Doubtless they had the 
natural feelings of men, but they were going to bear the ark of the 
Almighty, and could not painfully fear. Robinson had said — and he 
knew what was in them — c it is not with us as with other men, whom 
small things discourage, and small discontents cause to wish themselves 
home again.' Confidence most sublime ! justified by a history of pa- 
tience equally sublime." 

"Glory enough," adds Dr. Bushnell, "is it for our sublime 
Fathers, to have filled an office so conspicuous in the preparation of re- 
sults so magnificent. I am not unaware of the defects in their charac- 
ter. Nay, I would rather see and confess, than to hide them ; for, 
since we cannot be gods ourselves, it is better to be descended of a race 
of men than of gods. But, when I consider the unambitious sacrifice 
they made of their comforts and their country, how little they were 
moved by vagrant theories and projects of social revolution, how 
patient of hardships, how faithful to their convictions, how little they 
expected of men, how confidently they trusted their unknown future to 
God, and then, what honor God has put upon them, and what greater 
honor he is preparing for their name, before the good and the free of 



346 CoNGREGATIONALISTS. 

the blessed ages of the future ; I confess that I seem even to have of- 
fended in attempting to speak their eulogy. Silence and a bare head 
are a more fit tribute than words. Or, if we will erect to them a more 
solid and yet worthier monument, there is none so appropriate as to 
learn from them, and for ourselves to receive, the principle they have 
so nobly proved, that — the way of greatness is the way of 
duty." 

After their arrival in New England, Robinson kept up a friendly 
correspondence with them, and when any of them went to Europe, they 
were received by him with the most cordial welcome. The difficulties 
which then attended a voyage across the Atlantic, the expense of an 
equipment for a new colony, and the hardships necessarily incident to a 
plantation in a distant wilderness, proved a burden almost too great for 
those who came over. They had a hard struggle to support themselves 
here, and pay the debts which they had contracted in England, whilst 
those who remained in Holland were in general too poor to bear the 
expense of a removal to America without the help of their brethren 
who had come before them. These things prevented Mr. Robinson 
from gratifying his earnest desire to visit his American brethren, and 
their equally ardent wish to see him, till he was removed by death 
to a better country, in 1625. Truly was he beloved in life, and la- 
mented in death. 

Intent, as the settlers were on raising their places of abode, their 
labor proceeded slowly. The season of the year left them only short 
days, and often on those days were only brief intervals between the 
storms of sleet and snow, that could be so employed. Nearly all were 
suffering from fevers, and coughs, and general sickness, brought on by 
low? exposure to unaccustomed hardships. As the cold increased, dis- 
ease strengthened, and deaths became frequent. The comparatively 
healthy were little able to bestow the required attention on the sick, 
and every funeral was as if the dying had been called to the burying of 
the dead. At one season there were not more than seven persons capa- 
ble of performing such offices. Among those w 7 ho were the earliest cut 
off, was a son of Carver, the Governor. His own sickness and death 
soon followed, and then his affectionate wife sunk broken-hearted to the 
grave. Carver was a man of a noble and generous nature. He had 
sold considerable estates, and had assigned the whole value to the 
benefit of his companions. In all their trouble, no man descended more 
ren dily to the humblest service, in behalf of the meanest. The mourning- 
colonists buried him with such military honours as they could command, 
discharging several volleys of musketry over his grave. William Brad- 
ford, the subsequent historian 'of the colony, was chosen his successor. 



CONGREGATIONALISTS. 



347 




Governor Carver's Chair. 



But in the course of this melancholy winter, of the hundred and one 
settlers, fifty were removed by death ! 

In March the cold abated, the wind came from the south, and the 
birds sung pleasantly in the woods. The Mayflower now left the har- 
bour, and returned to England. But after so many had fallen victims 
to exposure and climate, the remainder were in danger of perishing from 
want. In the autumn new emigrants arrived. They came without 
provisions. The Pilgrim families could not see them die of hunger, and 
during six months they all subsisted on half allowance only. " I have 
seen men stagger," says Winslow, u By reason of faintness for want of 
food." At one juncture, it appeared to be their doom that famine 
should destroy them. They were saved by the compassion of fishermen, 
whom foul weather had driven to their coast. Nor did these things 
soon end. Even in the third year of their settlement, their provisions 
were so far spent, that in their own language, " They knew not at night 
where to find a bit in the morning." It is said that in the spring of 
1623, they were reduced to the last pint of corn. That precious 
pittance we are told, was parched, and distributed equally among 
them, and yielded them five grains a piece. In the summer of that 
j'ear they had no corn whatever, during a space of three or four 
months. When some of their old friends from Leyden arrived to join 
them, a piece of fish, with a cup of spring water, but without bread, 



348 CONGREGATIONALISTS. 

was the best supply to which they could bid them welcome. Yet their 
hearts drooped not. The God who had tried them, would not forsake 
them. Such was their faith, and such has become their history. 

One cause of this protracted suffering was the common property 
system, on which the settlement had been founded. Even in a colony 
of Pilgrims, such a merging of the individual in the general interest was 
found to be too large a demand on the self-denial of human nature. 
Religion and philosophy may dream of communities as prospering on 
such a basis, but it will be all a dream. Amidst the extreme privations 
of the spring of 1623, it was resolved that this policy should be aban- 
doned. Each family was in future to posess its own piece of land, and 
to reap the fruit of its own toil. Contentment and general activity 
were the result. Even women and children went into the work of the 
field, and before many more springs had passed, the corn raised in the 
neighborhood of New Plymouth, became an important article of 
traffic. 

Happily, the danger of the colonists from the Indians in those 
early days was not considerable. Had they proceeded, according to 
their original intention, to the Hudson river, the tribes in possession of 
those parts were so powerful as to leave little room to doubt that the 
fate of so feeble a company would have been to perish by the weapons 
of the natives. But in the neighborhood of New Plymouth, the tribe 
which had for some time peopled that district had been of late almost 
wholly swept away by the ravages of the small-pox — an apt illustra- 
tion of that freedom from disease which some romantic speculators on 
the history of society are disposed to reckon among the many felicities 
of savage life. Is it not strange that these sentimental votaries of 
primitive barbarism are never seen making any attempt towards return- 
ing to the state to which they pay such worship ? They load our civil- 
ization with every sort of abuse, and still they cling to it — cling to it, 
in all its forms, with a tenacity inferior only to that with which they 
cling to life. It would be amusing were some of these amiable person- 
ages for once to become consistent ; but, unfortunately, there is little 
prospect of such a consummation — this, however, by the way. Some 
small groups of Indians hovered at intervals in the neighborhood of 
New Plymouth from the time when the Pilgrims took up their abode in 
it ; but it was not until the 16th of March, about three months after 
their landing, that the first conference took place between the strangers 
and a native. On that day, an Indian, who had learned a little Eng- 
lish from some English fishermen, entered the town ; his bow and 
arrows were in his hand, but his manner, while erect, and self possessed, 
was peaceful. He exclaimed, and repeated the exclamation — " Wei- 



CONGREGATIONALISTS. 349 

come English !" The name of this man was Samoset ; the country of 
his tribe extended to about live day's journey distant. The settlers showed 
their best hospitality to the visitor, and obtained from him information 
concerning the nature of the country, and the number and condition of 
its inhabitants. Some days afterwards, Samoset revisited the colony, 
bringing along with him several of his countrymen. The chief of this 
company wore a wild cat-skin on his arm, as the badge of his superi- 
ority ; the rest were partially clothed in deer skins, but Samoset was 
naked, with the exception of a garment of leather worn around his 
waist. Their hair was short in front, but hung at great length down 
their backs. They are described as being tall, well formed men, of a 
gipsy colour in complexion. The colonists feasted their visiters, and 
their visiters in return amused them with some Indian dances ; and, on 
taking their leave, promised to bring Massasoiet, their king, to pay his 
respects to his new neighbors, very soon. 

On the 22d of March, Massasoiet, with his brother, and about 
sixty of his people, came to New Plymouth. They came without arms. 
Captain Standish received them at the head of a file of musketeers, 
and then conducted the king to the seat of state provided for him, which 
consisted of three or four cushions piled upon a green rug. The person 
of Massasoiet was tall and well proportioned, his countenance was grave 
and thoughtful, and his words were few. Almost the only ornament 
which distinguished him from his attendants was a chain of fish-bones 
which he wore about his neck. His face was painted of a red color, 
and on this state occasion both his face and his head were washed over 
with oil. ■ The governor entered the apartment, preceded by persons 
who marched, to the sound of the drum and the trumpet. Massasoiet 
rose and kissed his excellency, and governor and king then sat down 
together. The result of this interview was a treaty of amity between 
the colonists and the natives, Massasoiet ceding to the Pilgrims the 
possession of the spot on which they dwelt and much of the adjoining 
territory, and becoming himself a subject of their " Sovereign lord King 
James." These negotiations were much facilitated by the services of 
an Indian named Squanto. Squanto had been taken captive by the 
Spaniards, but making his escape to England, and having been kindly 
treated by the English master into whose hands he had fallen, this rude 
son of the wilderness manifested his gratitude in his disposition to think 
well of all Englishmen. He had acted as interpreter between Massa- 
soiet and the governor, in their conference ; and when the king returned, 
the interpreter remained with the new-comers, and rendered them, in 
many respects, important service. 

In the course of the first summer, the English furnished all neces- 



350 CONGREGATIONALISTS. 

sary evidence to the natives of their being prepared for war, though 
desirous of peace ; and such was the impression made by these timely 
displays of friendliness and courage, that by the month of September, 
in that year, nine Indian chiefs signed a treaty of peace with the colony, 
and subscribed themselves as subjects of King James. Canonicus, a 
chief of a powerful tribe which had not suffered by the late pestilence, 
was inclined to pursue a different policy. As his manner of declaring 
war, he sent to the governor at New Plymouth a bundle of arrows 
wrapped in the skin of a rattlesnake. Bradford removed the arrows, 
stuffed the skin with bullets and gunpowder, and sent it back thus 
charged to the enemy. Canonicus shrunk from a conflict with men who 
could command such terrible means of destruction. He sent no more 
war messages. 

It was before the close of their first year, also, that the Pilgrims 
boldly explored the harbor of Boston, and the whole of Massachusetts 
Bay. They regretted much that their way had not been directed 
thither, rather than to the spot they had chosen, but it was now too 
late to think of removal. In the following year, an attempt was made 
by other parties to found a colony in that quarter. No great principle 
influenced those parties. The desire of gain, or the pure love of adven- 
ture, made them emigrants. They had imagined that the colony of 
New Plymouth would soon become a thriving settlement, especially 
by means of its traffic in furs, and they were eager to enter into a 
division of the spoil. With this view they instituted the colony of New 
Weymouth, on the south shore of the Boston harbor, and as they com- 
menced under much better auspices than their countrymen in the older 
settlement, and were not burdened — as they frequently boasted, — with 
women and children, they commenced with the full expectation of soon 
outstripping their neighbors in the race of power-getting and money- 
getting. But in the language of those less ostentatious neighbors, these 
enterprising gentlemen lived much too fast for persons in their circum- 
stances ; and it is certain, that in place of making the progress on which 
they had calculated with so much confidence, they sunk within one short 
year to such a state of weakness, that they were indebted to the com- 
passion of the Indians, for means wherewith to subsist, and to their 
contempt for permission to live. It is to the immortal honor of the 
people at New Plymouth that they received these men, as sent out to 
establish a rival colony, with the utmost cordiality ; that they showed 
them great hospitality when that could not be done without great sac- 
rifice ; that they assisted them to commence their settlement ; and when 
they were reduced to their lowest state, interposed at great hazard to 
their own interests, to save the remnant remaining from destruction, 



CONGREGATIONALISTS. 351 

receiving some to their homes, and furnishing others with the means of 
returning to England. Men who are childless and alone are not always 
the men to do great things — the scale often turns on the other side. 
The family man may have his motives to caution, but how many other 
motives has he — motives to self-governance, endurance, effort — of which 
the solitary man has no knowledge ? 

We hope to be indulged with a few words before we pass on, ad- 
dressed to 

THE PILGRIM MOTHERS. 

Exotic blossoms ! brought to grace 

Old Plymouth's rocky glen ; 
Proud mothers of a noble race 

Of stern and stalwart men ; 
Strong was the trust with which ye braved 

The dangers of the sea, 
And strong the unseen power that saved 

The mothers of the free ! 

When swiftly o'er the smiling deep, 

The fragile Mayflower flew, 
While stars their solemn watch would keep 

On yonder fields of blue — 
Full oft your forms, as slight and fair 

As any flower of spring, 
Were meekly bowed in trusting prayer 

To Heaven's exalted King. 

Cold was your greeting from the shore, 

That seemed in dreams so fair ; 
The wintry tempest's sullen roar 

Sung ye a welcome there ; 
The Indian peered above the hill, 

With wonder in his eye, 
The noisy sea-birds answered shrill 

The tempest-spirit's cry. 

Oh ! Pilgrim Mothers ! few the lyres 

Your praises to prolong ; 
Though fame embalms the pilgrim sires, 

And trumpets them in song ; 
Yet ye were to those hearts of oak 

The secret of their might ; 
Ye nerved the arm that hurled the stroke 

In labor or in fight. 

The fire of freedom warmed each breast, 

Through many a weary day, 
Where pillowed soft in dreamy rest 

Our infant fathers lay ! 



352 CoNGREGATIONALISTS. 

Ye taught them when their simple prayers 

Were breathed beside the knee, 
The lessons that in after years 

Were bulwarks for the free. 

Ye taught to spurn the tyrant's claim, 

And bow to God alone ! 
Ye kindled in their breasts the flame 

That trembled in your own ! 
In after years flowed purple gore, 

And fields were strewed with dead — 
Firm hands the starry banner bore — 

Aggression trembling fled ! 

Oh ! Pilgrim Mothers ! though ye lie 

Perchance in graves unknown, 
A memory that cannot die 

Hath claimed you for its own ; 
A sacredness to that bleak shore, 

Your dust shall aye impart ; 
Your requiem — the ocean's roar, 

Your shrine — a nation's heart ! 

Our readers will not expect us to give in detail the history of new 
settlements originating with those who were now constantly arriving 
from England; neither can we afford space for the particulars of new 
church organizations at Salem, in 1629 ; Charlestown, in 1630 ; Dux- 
bury, in 1632 ; or the formation of a new colony and new churches 
soon afterwards in Connecticut. The emigrants who at different times 
arrived from England, differed, both in their theological views, and in 
their church polity ; though, after a while, as the result of careful ex- 
amination and frequent councils, they united in the general principles of 
Congregationalism ; yet it may be greatly lamented that they did not for 
a century generally see the evil effects arising from an undefined con- 
nexion between church and state. For nearly a hundred years the 
history of the one was identifiea with the other. Their grand object 
in leaving the old country was to secure religious freedom for them- 
selves, and they studied but little how, in all future time, they should 
secure the same freedom for others. In a w T ord, they had by no means 
attained to the full developement of their principles. To John Cotton, 
who arrived from England in 1633 a debt of gratitude will always be 
due for the introduction of some general principles and plans by which 
they became in some degree united and enlightened. 

Nothing w T as more remarkable among the early Congregationalists 
than their cordial attachment to learning, and especially to a learned 



CONGREGATIONALISTS. 353 

ministry. Speaking of Harvard College, founded at Cambridge, as early 
as 1636, Quincy, its learned historian tells us : — "It was not among the 
later, but among the earliest thoughts of our ancestors. They waited 
not for days of affluence, of peace, or even of domestic concord. The 
first necessities of civilized man, food, raiment, and shelter, had scarcely 
been provided ; civil government and the worship of God had alone 
been instituted, when the great interests of education engaged their at- 
tention. Their zeal was not repressed by the narrowness of their ter- 
ritorial limits, not yet extending thirty miles on the seacoast, nor 
twenty into the interior; nor yet by the terror of a savage enemy, 
threatening the very existence of the settlement ; nor by the claims on 
their scanty resources, which an impending Indian war created ; nor by 
the smallness of their numbers, certainly then not exceeding five thou- 
sand families ; nor yet by the most unhappy and most ominous to their 
tranquillity of all, the religious disputes in which they were ever impli- 
cated. It was under a combination of disastrous and oppressive circum- 
stances, any one of which would have deterred men of less moral 
courage and intellectual vigor, from engaging in any such general de- 
sign, — on the eve of a war with the fiercest and most powerful of all 
the native tribes, — the Antinomian controversy at its highest and most 
bitter excitement, — an unexplored wilderness extending over their fra- 
gile dwellings its fear-inspiring shades ; — in the day time, the serpent 
gliding across their domestic hearths, or rattling its terrors in their 
path ; in the night their slumbers broken by the howl of the wild beast, 
by the yell or warwhoop of the savage ; — it was amidst a complex va- 
riety of dangers, which at this day, the imagination can neither exag- 
gerate nor conceive, that this poor, this distressed, this discordant band 
of Pilgrims set about erecting a seminary of learning, and appropriated 
for its establishment, a sum 'Equal to a year's rate of the whole 
colony !' For a like spirit under like circumstances, history will be 
searched in vain. 

The records of the College from 1636 to 1640, indicate the uni- 
versality of the will, at the same time that the nature of the gifts ex- 
hibit, in a strong light, the simplicity, and the necessities of the period. 
" When we read," says Pierce, the laborious historian of the Univer- 
sity, " Of a number of sheep bequeathed by one man ; of a quantity of 
cotton cloth, worth nine shillings, presented by another ; of a pewter 
flagon, worth ten shillings, by a third ; of a fruit-dish ; a sugar-spoon ; 
a silver-tipt jug ; one great, and one small trencher-salt, by others ; 
and of presents or legacies, amounting severally to five shillings, one 
pound, two pounds, etc., all faithfully recorded with the names of the 

donors, we are at first tempted to smile ; but a little reflection will 

23 



354 CONGREGATIONALISTS. 

soon change this disposition into a feeling of respect, and even of admi- 
ration." 

How forcible, and full of noble example, is the picture exhibited 
by these records ! The poor emigrant, struggling for subsistence, almost 
houseless, in a manner defenceless, is seen selecting from the few rem- 
nants of his former prosperity, plucked by him out of the flames of per- 
secution, and rescued from the perils of the Atlantic, the valued pride 
of his table, or the precious delight of his domestic hearth ; — u His heart 
stirred and his spirit willing," to give according to his means, towards 
establishing for learning a resting-place, and for science a fixed habita- 
tion, on the borders of the wilderness ! The inhabitants of the country 
contributing from their acres, or their flocks ; those of the metropolis 
from their shops and stores ; the clergyman from his library, and the 
mechanic from his tools of trade. No rank, no order of men, is unrep- 
resented, in this great crusade against ignorance and infidelity. None 
fails to appear at this glorious clan-gathering in favor of learning and 
religion. 

Robert Thornton, of London, was also one of the noblest, as 
well as earliest benefactors. By his will, dated on the 31st of May, 
1690, he gave to Harvard College five hundred pounds sterling, to be 
paid after the expiration of certain specified leases. This contingency 
did not occur until more than seventy years had elapsed. Then the 
legacy was punctually paid by the trustees appointed under his will. 

Thornton was a maternal uncle of Thomas Hollis, a Baptist 
member of a Congregational church ; and by appointing him one of the 
trustees, he introduced Harvard College to the knowledge and notice 
of the greatest of its early patrons, and became the cause, as well as 
precursor of the rising upon our horizon of that constellation of bene- 
factors bearing the name of Hollis. 

Perhaps, however, the public testimony in favor of the Harvard 
University, was never more strongly evinced, than when in 1645, by an 
agreement, each family in the Massachusetts Colony gave one peck of 
corn or one shilling in cash to Cambridge College. 

"I wish," says Dr. Bushnell, "It were possible to claim for our 
fathers the honor of a toleration of religious opinions. This, it would 
seem, that they might have learned from their own wrongs and suffer- 
ings. But they were not the men to think of finding their doctrines in 
any woes of their flesh. They had, in fact, a conscience against toler- 
ation, lest the state e whose end is religion,' should seem to connive at 
false doctrines and schismatic practices. Therefore, when Cromwell 
was proposing toleration in England, the Synod of Massachusetts even 
protested against the measure as licentious. And one of their ministers, 



ill] I 
II 

1 Hi ' 



Ml' *■ 



I M 

mm® l m m$ < 



jiii 




CONGREGATIONALISTS. 357 

the eccentric pastor of Ipswich, was stirred up to publish in England, a 
most violent diatribe against it. He delighted in the old maxim that 
6 true religion is a test of fire.' Indeed he had lived in the midst of 
toleration, upon the continent, and had not discovered its Christian 
beauty. '1 lived,' he says, 'in a city where a Papist preached in one 
church, a Lutheran in another, a Calvinist in a third ; a Lutheran one 
part of the day, and a Calvinist the other, in the same pulpit. The 
religion of that place was but motley and meagre, and their affections 
leopard-like.' Alas ! for the brave pastor of Ipswich, how clear is it 
now, that the toleration he so much dreaded really belonged to all but 
the rather testy prejudices that he took for a part of his religion. The 
old ignis probationis, too, whose smoke had so lately been wafted over 
England from Smithfield and Tyburn — which, however, he did not 
mean, I trust, to commend in its most literal and orthodox sense — is 
gone out forever the world over. And as to the ' leopard-like' religion 
just that which compelled a separation of Church and State, has doubt- 
less compelled a sufferance also of this, even in his own parochial Ips- 
wich itself. Or if free opinion be a leopard, spotting over the church, 
or dissolving it into so many motley groups of division, it will ere long 
be seen that this unruly leopard is fulfilling the prophecy, forgetting his. 
instincts of prey and schism, and lying down with the kids of love, in a 
catholic and perennial unity." 

" The errors of our Pilgrim Fathers," says the Rev. E. W. An- 
drews, " Consisted not in the original character of the institutions they 
founded, but in their refusal to modify them, so as to meet the changing 
circumstances of the times. Where all are of one mind, there can be 
no oppression. It is only where the partisans of new opinions appear, 
that tolerance can be exercised. The Puritans of New T England were 
intolerant, because they did not see that the colonists of 1660 were not 
the emigrants of 1630 ; they united the State and the Church, because 
they forgot that the Church had ceased to be the State. It is by keep- 
ing these facts in mind that we are able satisfactorily to explain those 
transactions which are seemingly inexplicable : — their dislike to the 
interference of the General Court in religious matters, and their admis- 
sion of the right of the civil magistrate to exercise coercive power when 
churches grew schismatical ; their intrepid assertion of the principles of 
political liberty in their relations with Great Britain, and their arbitrary 
proceedings towards Roger Williams and his followers." 

Let us for a moment, again stand still to consider the character of 
these mighty men. We have heard much of their imperfections, and of 
their errors. Well, it is true, they had their faults, and though they 
were not morose, they were assuredly severe. But whatever their 



358 CONGREGATIONALISTS. 

faults were, they had no hypocrisy in their religious professions. In 
these they were altogether whole-hearted and sincere, and they per- 
formed their duty as far as they knew it. They were ready at any 
time to sacrifice their all for Christ: and when they said that they 
gave up themselves and all that they had to be the Lord's, they meant 
just what they said, and shrunk not from any of the responsibilities in- 
volved in such a profession. It was their simple, implicit, whole- 
hearted faith which gave them their mighty power, and decked them in 
panoply for their terrific conflict with the powers of darkness, and gave 
them at last the victory. It is true they were roughly accoutered and 
imperfectly disciplined, but with the whole soul they loved the cause in 
which they were engaged : and in comparison with the better instructed 
Christians of modern times, they were like the barefooted and ill armed 
continentals of our revolutionary struggle, who loved their country, and 
were ready to die for it, in comparison with the well equipped and dis- 
ciplined troops that were brought against them, who had no country to 
love, and whose chief motive of action was a determination to maintain 
an honorable and soldier-like reputation. We all know which of the 
two succeeded best. 

And now for a single glance at England. In 1662 passed the 
memorable Act of Uniformity, requiring the clergy of the established 
church to give their unfeigned assent, consent, and subscription, to all 
and every thing contained in the Book of Common Prayer ; a volume 
which multitudes of them could not have seen, and to many others who 
had seen it, it contained much that was objectionable. More than two 
thousand two hundred of the very best ministers of that church were 
expelled in one day for their conscientious difficulties on this subject. 
To describe the difficulties to which they were exposed, the privations 
to which they submitted, or the interpositions of Divine providence on 
their behalf would be impossible ; but we will gratify the reader by 
giving him some lines descriptive of a literal occurrence atBirdbush,in 
Wiltshire, simply assuring him that it is all true and that the Congre- 
gational church which the " Shepherd " planted still exists and 
prospers : — 

" The lady on her sick bed lay, 
Smitten with deadly pain : 
1 Dear husband, send once more, I pray, 
Oh send but once again, 
To the holy priest, that he may give 
Some word of comfort while I live.' 



CoNGREGATIONALISTS. 359 

Then gloomy grew the husband's brow ; — 

' Dearest, 'tis vain, for he, 
That holy priest, hath gone, even now, 

To join with hearty glee, 
The huntsmen who, with hound and horn, 
Chase the fleet stag this sunny morn.' 

'Alas, alas ! and must I lie 

Without the priest to give 
One word of comfort ere I die, 

One prayer that T might live ? 
Oh ! can no holy man be found, 
Not one within the parish bound? ' 

1 Lady,' her maiden spake, ' there's one, 
Methinks, could pray with thee ; 
Our shepherd ; oft at eve I've gone, 

Behind the hawthorn tree, 
Unseen to listen ; for I ne'er 
Heard, even in church, such wondrous prayer. 

' Our shepherd !' cried the 'squire, and scorn 

Flashed from his haughty eye. 
' Oh, send for him,' the lady moaned, 
* Send for him ere I die.' 
The shepherd came. ' Good man they say 
That sometimes you are wont to pray : 

Speak out and fear not ; is it so V 

Thus spake the squire ; but he, 
That shepherd, stood, with unmoved brow, 

And answered solemnly, — 
1 Oh ! heaven forbid a single day 
Should pass, and I neglect to pray.' 

' Then pray for me,' the lady cried : 

The shepherd knelt, and prayed. 
A wondrous man was he, I ween, 

"Wondrous the prayer he made — 
Like some old prophet of the Lord, 
With earnest faith and powerful word. 

' Thou art no shepherd ! ne'er in fields, 
'Mong flocks and rustics bred, 
Wast thou,' the squire all marvelling cried : — 
1 'Tis true,' the shepherd said ; 
' Yet, 'twas my chiefest joy to keep, 
Long years ago, my own few sheep. 



360 CONGREGATIONALISTS. 

Oh ! long-loved flock ; but I was doomed 
To leave my pleasant home, 

And church, and friends, and learned ease, 
Like outcast, forth to roam : 

But still, in this, I comfort take, 

That forth I went for conscience sake. 

Oh ! when that prophet-leader, he 

Who guided Israel, 
From Pharaoh's court enforced to flee, 

Did lone in desert dwell, 
Even there, he did not scorn to keep 
Watch o'er a flock of simple sheep. 

Then wherefore I ? — so, musingly, 

Ofttimes I sit and pray 
To Him who, as a chosen flock, 

Guideth his own alway ; 
Pray, that these tempest times be past, 
Pray, that deliverance come at last.' 

1 Oh, be my shepherd ; come and feed 

Me and my household here ! 

Oh come !' the squire cried eagerly, 

' Nor danger need'st thou fear : 

Within my iands none shall be found 

To harm thee all the country round.' 



The glorious summer sun shines down 
This blessed Sabbath day ; 

And see, from hamlet, village town, 
The people flock to pray ; 

For there, half hidden in the green, 

A lowly house of prayer is seen. 

And never shed that summer's sun 
His beams more gladsomely, 

Than on the joyful crowd who stream 
O'er meadow, field, and lea, 

After long years of grief and pain, 

To see their pastor's face again. 

This is the day God made ; in it 

We '11 joy triumphantly.' 
Thus sing with overflowing hearts 

The happy company, 
Met once more in the face of day, 
To worship in their own right way. 



CoNGREGATIONALISTS. 361 

And there the lady sitteth, there 

The squire, the household all, 
Eyeing with joy that holy man 

Who, at the lady's call, 
Quitted his flock that blessed day, 
And knelt at her bedside to pray. 
# * # # # 

But all hath faded. Years on years 

Have flown ; yet still the word 
That holy man so gladly preached, 

Within the chapel 's heard ; 
And still a Christian flock repair 
Unto that lowly house of prayer." 

Our readers may very reasonably expect that we should give them 
a sketch or two of the eminent men who had sacrificed their connexions 
at home to risk their lives in a far off inhospitable climate, and to plant 
churches of Christ in most unpromising places. Deeply do we lament 
that we can only gratify them to a very limited extent. We make room 
for one or two as specimens of many. 

John Eliot landed in America in 1831. In the following year he 
became pastor of a Congregational church in Roxbury ; and in the Au- 
tumn of 1646, he preached his first sermon in the language of the In- 
dians at Nonantum, now Newton. From that year until he died, in the 
eighty-sixth year of his age, he labored with a zeal that never for a 
moment abated, with an earnestness which never has been excelled, and 
an ability rarely surpassed, to educate and convert the Indians. Many 
were his trials and persecutions, but through every discouragement he 
continued to labor in his great work of giving a faithful translation of 
the original Scriptures into the language of the Indians, among whom 
he lived and labored. 

In 1655, somewhat despondingly, he says, " I have no hope to see 
the Bible translated, much less printed, in my day." But he lived to 
finish the work and to see it printed. 

In a letter to the Hon. Mr. Boyle, he thus writes, towards the 
close of his active and laborious life, "My age makes me importunate ; 
I shall depart joyfully may I but leave the Bible among the Indians, 
for it is the word of life." Again he writes, " I desire to see it done 
before I die, and I am so deep in years that I cannot expect to live 
long." He bore the work on his heart to God in his devotions ; and 
when he took the precious volume in his hands, now completed and 
printed, we can easily imagine that, with uplifted and almost sightless 
eyes, he may have uttered the nunc dimittis of the aged Simeon. 

The usefulness of Eliot was very great. The fast-closed darkened 



362 CONGREGATIONALISTS. 

hearts of the Indians opened before his words, and many converts were 
gathered by him into the Christian fold. Nobly did he spend himself 
in these blessed labors. Nor was his example without fruit. At his 
first engaging in the work, " All the good men in the country were glad 
of his undertaking: the ministers especially encouraged him." Others 
soon trod in his footsteps ; and, forty-one years after his going forth to 
these Gentiles, there were reckoned Si Six churches of baptized Indians 
in New England, and eighteen assemblies of catechumens professing the 
name of Christ ; of the Indians, there are twenty-four who are preachers 
of the word of God, and, besides these, there are four English ministers 
who preach the gospel in the Indian tongue." 

If ever the exhortation of St. Paul, " Endure hardness as a good 
soldier of Jesus Christ," was practically exemplified, it was so in the 
case of John Eliot. Writing, on one occasion, to the Hon. Mr. Wins- 
low, he says, "I have not been dry night nor day, from the third day 
of the week to the sixth ; but so travelled ; and at night have pulled 
off my boots, wrung my stockings, and so put them on again ; and thus 
I continue : but God steps in and helps. I have considered the word 
in 2 Tim. ii. 3 ; < endure hardness as a good soldier of Christ,' " Nor 
was this a solitary instance of self-denial ; perhaps the world has never 
witnessed a life more entirely devoted to privation than that of this 
holy man. 

This excellent man was as eminent for his liberality as for almost 
any other excellence. A fact will illustrate our statement. The 
parish treasurer, having paid him his salary, put it into a handkerchief, 
and tied it into as many hard knots as he could make, to prevent him 
from giving it away before he reached his own house. On his way he 
called upon a poor family, and told them that he had brought them 
some relief. He than began to untie the knots ; but finding it a work 
of great difficulty, gave the handkerchief to the mistress of the house, 
saying, " Here, my dear, take it ; I believe the Lord designs it all for 
you." 

Happily for him, Mrs. Eliot was an excellent economist. By 
her prudent attention to his affairs he was enabled, notwithstanding his 
liberality, to educate four sons at Harvard College, two of whom were 
ministers of the Gospel, and, as preachers, inferior to none of the age in 
which they lived. 

The death of John Eliot, " The apostle to the Indians," was in 
perfect harmony with his whole life. When unable to preach, through 
the infirmities of age, even to the day of his death, he taught the Indian 
children their letters, and rejoiced that he could yet do some little good. 
Just before he was taken from the world, the Rev. Nehemiah Walter 



CONGREGATIONALISTS. 363 

his colleague, coming in to see him, he said, "Brother, thou art wel- 
come to my soul. Pray, retire to my study and pray for me, and give 
me leave to be gone." Being fully aware that he was then about to 
enter upon his eternal rest, he exclaimed, "Welcome joy," and then, 
turning to his friends, he uttered with his last breath, the exhortation, 
" Pray, Pray, PRAY !" 

The first Bible printed on this continent was in native Indian — the 
New Testament in 1661, and the Old in 1663, both by Rev. John 
Eliot. They were published at Cambridge. 

Two or three facts relating to the Rev. John Cotton, whose name 
will be ever precious, especially to the Congregationalists, may be here 
introduced : 

Previous to leaving England, he preached at St. Mary's Oxford, 
before the University, " Such a sermon as in his own conscience he 
thought would be most pleasing unto the Lord Jesus Christ ; and he 
discussed practically and powerfully, but very solidly, upon the plain 
doctrine of repentance. The vain wits of the University, disappointed 
thus with a more excellent sermon that shot some troublesome admoni- 
tions into their consciences, discovered their vexation at this disappoint- 
ment by their not humming, as according to their sinful and absurd cus- 
tom they had formerly done." 

Mr. Cotton was greatly distinguished for his forbearance and meek- 
ness, which greatly contributed to his happiness and usefulness. When 
he was once told that his preaching w T as very dark and comfortless, he 
replied, "Let me have your prayers, brother, that it maybe other- 
wise." Having once observed to a person, who boasted of his know- 
ledge of the book of Revelation, that he wanted light in those myste- 
ries, the man went home, and sent him a pound of candles ; which inso- 
lence only induced him to smile. "Mr. Cotton," says Dr. C. Mather, 
"Would not set the beacon of his great soul on fire at the landing of 
such a little cock-boat." A drunken fellow, to make merriment for his 
companions, approached him in the street, and whispered in his ear, 
" Thou art an old fool." The worthy minister replied, " I confess I 
am so ; the Lord make both thee and me wiser than we are, even wise 
unto salvation." 

During the time he w T as minister of Boston, intelligence reached 
that town of the distress of the poor Christians at Sigatea, where a small 
church existed, the members of which were reduced to great extremity of 
suffering by persecution. Mr. Cotton immediately began to collect for 
them, and sent the sum of seven hundred pounds for their relief. It is re- 
markable, that this relief arrived the very day after they had divided 
their last portion of meal, without any prospect than that of dying a 



364 CoNGREGATIONALISTS. 

lingering death, and immediately after their pastor, Mr. White, had 
preached to them from Psalm xxiii. 1, " The Lord is my Shepherd ; I 
shall not want." 

This excellent man died in 1652. 

The family of the Mathers was one of the most eminent of all 
the early emigrants, and we are gratified that we are able to afford 
more than one portrait of members of that excellent family. The father 
of the family, Richard Mather, was an eminent scholar and divine, who 
emigrated from England in 1635, and became the father of Increase 
and Cotton Mather. 

The Rev. Chandler Robbins thus describes Increase Mather, 
born at Dorchester, Massachusetts, 1639 : — 

" His appearance in the pulpit is described as having been pecu- 
liarly apostolical. His voice was strong and commanding, and he some- 
times used it with great effect, delivering sentences, which he wished 
to make peculiarly impressive, ( with such a tonitruous cogency,' says 
his son, ' that the hearers were struck with awe, like that produced by 
the fall of thunderbolts.' He was universally regarded as one of the 
leading preachers of his day, and by many, at the head of his profession. 
He spoke generally with grave and wise deliberation. It was his en- 
deavor always to be understood. And though he made pulpit oratory 
a study, he yet sought to conceal every other rhetorical art, that he 
might practise that one — of being intelligible. With Luther, he counted 
him the best preacher, 'who taught with the highest simplicity.' And 
he often used the saying, that ' a simple diet is the most wholesome 
diet.' It was his custom to back every thing he said with strong and 
agreeable sentences from the Scriptures, judging that, as the word of 
God is the food of souls, the more of it that is pertinently produced, the 
better fed is the flock ; and, moreover, that there is in the word of God 
that voice of the Lord that is powerful and full of majesty ; and that 
the language of the sacred Scriptures is of unequaled beauty,' 

" Though every sermon was written with great care, as if it were 
to be printed, it was his invariable custom to preach without reference 
to his notes, in order that his manner might be more free and earnest. 
In committing his sermons to memory, however, he would write off on 
a detached sheet the texts he wished to quote, and place it in the be- 
ginning of his Bible, to be referred to in case he should be at a loss. 
He never had occasion, however, to refer to this paper save once, in his 
old age ; and then he was so impressed by the strange circumstance, 
that he immediately wrote a remark concerning it, as a symptom of 
decay, which told that his departure was at hand. 

"His discourses were eminentlv practical and direct, abounding in 




Richard Mather. 



365 




Increase Mather. 



367 




Cotton Mathsk. 



369 



24 



CoNGREGATIONALISTS. 371 

historical illustrations, sometimes quaint, and sometimes highly eloquent. 
They show much learning and thought ; but more than all, a sincere and 
ardent piety. One might be tempted occasionally to smile at marks of 
credulity and instances of what, to our modern taste, seems grotesque 
in a sermon. But a feeling deeper than that smile expresses would be 
the total effect of a careful and candid perusal of any one of his dis- 
courses — a feeling of respect for the profound sincerity which pervades 
it, and the godly fear under which it was evidently written. A recent 
perusal of several of his sermons, together with those of other eminent 
men of his era, has deeply impressed me with respect for the learning 
and intellectual ability, as well as the piety, of the early preachers of 
New England. I am persuaded that, in these respects, justice is not 
done to them in our day. We are apt to suppose that modern preach- 
ing has greatly improved, especially so far as it regards talent, thought, 
and learning. But it is not so. There is more refinement, perhaps, 
more polish, but not more power of thought. There is a better display 
of materials, but not so much solid stuff. The periods may be better 
rounded, but they are not so full. There is a vast deal of work in the 
best of those old sermons. The thoughts in them have long roots, and 
the pictures a deep historical background. The ornaments are often 
the richest antiques. The best lore of ages has been made tributary to 
their pithy sentences. We have few divines, even in this age of intel- 
ligence, who study and labor their sermons as they did, or who have 
such a serious idea of the duty of their preparation." 

A few miscellaneous facts illustrative of the early days of New 
England and of Congregationalism is all which our limits will permit. 

Cotton Mather gives us an amusing anecdote of Bradford, the 
second excellent Governor of the New Plymouth Colony. Some young 
fellows arrived from England, who objected to work in the fields on 
the public account. On Christmas day they excused themselves on the 
ground of its being against their conscience to perform labor on that 
festival. The Governor told them that if that were the case, he would 
spare them till they were better informed ; but soon afterwards he 
found them all at play in the street, hard at work on their diversions, 
as if in obedience to the Book of Sports. That being the case, he very 
quietly took away the instruments of their games, and gave them to 
understand that he had a conscience as well as they, and that it was 
against his conscience as the Governor that they should play while the 
others were at work ; so that, if they had any devotion to the day, they 
should show it at home, in the exercise of religion, and not in the 
street, with their pastime and frolics. The reproof was as effectual as 



372 CONGREGATICNALISTS. 

it was happy, and the Governor was no more plagued with such tender 
consciences. 

When New England was first planted, the settlers met with many 
difficulties and hardships, as is necessarily the case when a civilized 
people attempt to establish themselves in a wilderness country. Being 
piously disposed, they sought relief from Heaven, by laying their wants 
and distresses before the Lord in frequent set days of fasting and prayer. 
Constant meditation, and discourse on the subject of their difficulties, 
kept their minds gloomy and discontented, and, like the children of 
Israel, there were many disposed to return to the land which persecu- 
tion had determined them to abandon. 

At length, when it was proposed in the assembly to proclaim an- 
other fast, a farmer, of plain sense, rose, and remarked, that the incon- 
veniences they suffered, and concerning which they had so often wearied 
Heaven with their complaints, were not so great as might have been 
expected, and were diminishing every day as the colony strengthened ; 
that the earth began to reward their labours, and to furnish liberally 
for their sustenance ; that the seas and rivers were full of fish, the air 
sweet, the climate wholesome ; above all, they were in the full enjoy- 
ment of liberty, civil and religious. He therefore thought, that re- 
flecting and conversing on these subjects would be more comfortable, 
as tending to make them more contented with their situation ; and that 
it would be more becoming the gratitude they owed to the Divine 
Being, if, instead of a fast, they should proclaim a thanksgiving. His 
advice was taken; and, from that day to this, they have in every year 
observed circumstances of public happiness sufficient to furnish employ- 
ment for a thanksgiving day. 

Bradford, the historian of the Pilgrim Fathers, already referred to, 
gives a singular account of the first duel in this country, a few months 
after the arrival of the Pilgrims in Plymouth. It was between Edward 
Doty and Edward Leister, who fought with swords, in which both were 
slightly wonnded. The cause of the duel we are not told, but we learn 
"They are adjudged by the whole company to have their heads and 
feet tied together, and so to lie for twenty-four hours, without meat or 
drink ; which is begun to be inflicted, but within an hour, — because of 
their great pains, — at their own and their masters' humble request, upon 
promise of better carriage, they were released by the Governor." 

In 1660, the decline of religion began to be noticed, increasing 
more and more till 1670, At length, various calamities befel the col- 
onies ; blasting and mildew destroyed the hopes of the husbandman ; 
vessels were wrecked ; houses and stores destroyed by fire ; a pestilence 
raged through the colony ; and in the political horizon a dark and 



CoNGREGATIONALISTS. 373 

ominous cloud was gathering. These circumstances led the General 
Court, in May, 1679. to call upon the churches to appoint messengers 
to meet for the solemn discussion of these two questions, " What are 
the provoking evils of New England ?" and " What is to be done, that 
so these evils may be reformed ?" The proposal was favorably received 
by the churches, and a general Fast was kept, that the Spirit of God 
might direct the appointed meeting. At the time fixed, Sep. 10, 1679, 
a very full representation from the churches convened at Boston. The 
Assembly commenced its duties by observing a day of prayer with 
fasting, before the Lord. After several days of deliberation an answer 
was prepared to the two questions submitted to them. The most pre- 
valent sins were enumerated, and various measures of reformation were 
recommended, among which we find the observance by the churches of 
seasons of special humiliation and prayer, accompanied with a public 
and solemn renewal of covenant. Every church in the colony, it is 
said, took some notice of this meeting and of the measures recommended 
for reviving the power and spirit of religion ; and most of them kept 
days of fasting and prayer and publicly renewed their covenant. These 
measures were attended with happy results. Very remarkable was the 
blessing of God, as was seen not only in the advancement of piety a- 
mong the professors of religion, but also by a great addition of converts. 
"Many thousand spectators," it is said, "will testify, that they never 
saw the special presence of God our Saviour, more notably discovered 
than in the solemnity of these opportunities. " 

It will not be supposed that our fathers had so much regard to 
architecture as " Modern improvements" have suggested ; but they 
erected some large and substantial houses. We give an engraving of 
the oldest meeting-house in Massachusetts now standing, which was 
built in 1681, during the ministry of the distinguished Rev. John Nor- 
ton. It is a remarkably fine old building, a noble work of those who 
erected it. 

The following description of the early mode of conducting religious 
w T orship in the Congregational churches, is taken from an historical 
sketch of Old Milford, Conn. : 

The pastor being in the pulpit, which towered high, and was sur- 
mounted by a huge sounding board, the ruling elder on an elevated 
seat before the pulpit, facing the audience, and the deacons on their 
seat, somewhat less elevated than his, the heads of families on plain 
seats in the body of the house, and the children and young people 
where they could most conveniently dispose themselves, the pastor 
opened the service with a prayer of at least fifteen minutes long, which 
was followed by the reading and exposition of a chapter of holy writ, 



374 CONGREGATIONALISTS. 



which was followed by the psalm given out by the elder, in which all 
the congregation who could sing, joined, which was followed by a ser- 
mon an hour or more in length, measured by the glass ; with which, 
and another prayer, and the benediction, the meeting closed. The entire 
services occupied three hours. They met at nine o'clock in the morn- 
ing, and two o'clock in the afternoon, and celebrated the Lord's Supper 
once a month, at the close of the morning service. 

Smith relates, in Morton's Memorial, that the religious services, 
on first days, in the early settlement of Massachusetts, were from eight 
to nine hours in length. 

Every Sabbath there was a contribution, previous to the taking 
of which, one of the deacons in turn, standing up, said, " Brethren of 
the congregation, now there is a time remaining for contribution to the 
Lord, wherefore, as the Lord hath prospered you, freely offer." The 
box was not passed from seat to seat, as with us, but was placed on a 
stand or table, near the pulpit — those disposed to contribute, came for- 
ward and deposited their offerings in it. These offerings consisted not 
of money merely, but notes of hand, and any article which could be 
profitably appropriated to the use of the church. 

John Josslyn, gent., in his account of " Two Voyages to New 
England," says, 

" On 'Sundays, in the afternoon, when the sermon is ended, the 
people iri the galleries come down, and march two abreast up one aisle 
and down the other, until they come before the desk, for pulpit they 
have none. Before the desk is a long pew where the elders and deacons 
sit, one of them with a money-box in his hand, into which the people, 
as they pass, put their offering, some a shilling, some two shillings, half 
a crown, five shillings, according to their ability and good will." 

In the village of Stamford, Conn., a curious incident occurred 
about this time, when all persons were born Congregationalists, and 
were taxed to support the ministry. A Mr. Scofield, a tailor, when 
called upon for his tax, refused to pay it ; whereupon the Collector, 
whose name was Fox, took a set of Commentaries on the Bible, and 
sold them at the port to meet the demand. But Mr, S. was an acute 
Yankee ; and, before the day of sale, advertised that he would pay no 
debts of his wife's contracting. The books were sold, and Mrs. S. 
bought them in. They were taken home, and the bill in due form pre- 
sented. It was, however, too late : the collector was caught napping. 
The books were gone, and the bill was not collectable. It was soon 
rumored that the goose had caught the Fox ! 

Judge Sewall, who was a member of the Old South Church, in 
Boston, was one of the Judges who condemned to execution some of 




ll'iflii.!!! 

ill 



I i L 



mm 
I * ^ 




Judge k>ew 



377 



C0NGREGATI0NAL1STS. 379 

the witches at Salem. Afterwards, he saw and lamented his delusion 
in that affair, and it shows the spirit of those times, that he could not 
be satisfied till he had made a humble confession of his error before the 
church and his pastor. The following is his own account of his con- 
fession. 

" Copy of the bill I put up on the Fast Day, Jan. 14, 1697, giving 
it to Mr. Willard, as he passed by, and standing up at the reading of it, 
and bowing, when finished, in the afternoon, 

< Samuel Sewall, sensible of the reiterated strokes of God upon 
himself and family, and being sensible, that as to the guilt contracted, 
upon the opening of the late commission of Oyer and Terminer, at 
Salem, to which the order of this day relates, he is, upon many accounts, 
more concerned than any that he knows of, desires to take the blame 
and the shame of it, asking pardon of men, and especially desiring 
prayers, that God who has an unlimited authority, would pardon that 
sin, and all other his sins, personal and relative ; and according to his 
infinite benignity and sovereignty, not visit the sin of him, or of any 
other, upon himself, or any of his, nor upon the land ; but that he would 
powerfully defend him against all temptations to sin for the future, and 
vouchsafe him the efficacious conduct of his word and Spirit. 5 " 

It is well known that even the excellent Dr. Cotton Mather was 
influenced by a belief in the witchcraft delusion, and that he did much 
towards causing the death of many on this account. In 1692, R. Ca- 
lef, of Boston, published a spirited pamphlet on the subject, which, 
though strongly denounced by the Boston clergy, did much to turn the 
current of public opinion. Whittier thus gives us the story in verse : — 

In the solemn days of old, 

Two men met in Boston town — 
One a tradesman frank and bold, 

One a preacher of renown. 

Cried the last, in bitter tone — 

" Poisoner of the wells of truth, 
Satan's hireling, thou hast sown 

With his tares the heart of youth!" 

Spake the simple tradesman then — 
" God be judge 'twixt thee and I ; 
All thou knowest of truth hath been 
Unto men like thee a lie. 

" Falsehoods which we spurn to-day, 
Were the truths of long ago ; 
Let the dead bough fall away, 
Fresher shall the living grow. 



380 CONGREGATIONALISTS. 

" God is good, and God is light, 

In this faith I rest secure ; 
Evil can but serve the right, 

Over all shall love endure." 

"When the thought of man is free, 

Error fears its lightest tones, 
So the priest cried, " Sadducee !" 

And the people took up stones. 

In the ancient burying-ground, 

Side by side the twain now lie — 
One with humble grassy mound, 

One with marble pale and high. 

But the Lord hath blessed the seed, 
Which the tradesman scattered then, 

And the preacher's spectral creed 
Chills no more the blood of men. 

Let us trust, to one is known 

Perfect love which casts out fear, 
"While the other's joys atone 

For the wrong he suffered here. 

The Springfield Gazette, some time since, published a letter writ- 
ten in the year 1714, by the Rev. Lawrence Conant, giving an account 
of the ordination of the first minister settled over the Old South Parish 
in Danvers. The letter is a curious relic of the oiden time, as the reader 
will not doubt, when he has perused the following extract : — 

" Ye Governor was in ye house, and her Majesty's commissioners 
of ye customs, and they set together in a high seat by ye pulpit stairs. 
Ye Governor appears very devout and attentive, although he favors 
Episcopacy and tolerates ye Quakers and Baptists, but is a strong op- 
poser of ye Papists. He was dressed in a black Velvet Coat, bordered 
with gold lace ; and buff breeches with gold buckles at ye knees, and 
white silk stockings. There was a disturbance in ye galleries, where 
it was filled with divers negroes, mulattoes and Indians, and a neoro 
call'd Pomp Shorter, belonging to Mr. Gardner, was called forth and 
put in ye broad isle, where he was reproved with great carefulness and 
solemnity. He was then put in ye Deacon's seat, between two Dea- 
con's in view of ye whole congregation ; but ye sexton was ordered by 
Mr. Prescott to take him out, because of his levity and strange contor- 
tion of countenance, (giving grave scandal to ye grave Deacons,) and 
put him in ye lobby under ye stairs ; some children and a mulatto 
Woman were reprimanded for laughing at Pomp Shorter. When ye 
services at ye house were ended, ye council and other dignataries were 



CoNGREGATIONALISTS. 381 

entertained at ye house of Mr. Epes, on ye hill near by, iaral we had a 
bountiful table, with bear's meat and Venison, the last of which was a 
fine buck shot in ye woods near by. Ye Bear was kill'd in Lynn Woods, 
near Reading. After ye blessing was craved by Mr. Garrish of Wren- 
tham, word came that ye buck was shot on ye Lord's day, by Pequot, 
an Indian, who came to Mr. Epes with a lye in his mouth, like Ananias 
of old ; ye council thereupon refused to eat ye Venison, but it was after- 
wards agreed that Pequot should receive 40 stripes save one, for lying 
and profaning ye Lord's day, restore Mr. Epes ye cost of ye deer ; and, 
considering this a just and righteous sentence on ye sinful heathen, and 
that a blessing had been craved on ye meat, ye council all partook of it, 
but Mr. Shepard, whose conscience was tender on ye point of Venison." 

Among the illustrious families of New England, that of the Win- 
throps is of the first rank. John Winthrop, L.L.D., F.R.S., whose 
portrait we now give, was born in Boston, 1715, and was an eminently 
successful student at Harvard College ; where, in 1733, he was appoint- 
ed Hollis Professor of Mathematics and Natural Philosophy ; a station 
he most honorably filled for forty years, dying in 1779, honored by the 
learned throughout the world. 

Manners change with the times ; let us see how this remark ap- 
plies to marriage, and to dress. 

The following is a transcript of the marriage covenant, used by a 
clergyman of Boston, more than a century since. In reading it one is 
forcibly struck with the delicate distinction made between the man and 
the woman, in their separate vows, and also with the peculiar solemnity 
attached to the promise by the phrasing of the fourth paragraph : — 

<•' You, the Bridegroom and the Bride, who now present yourselves 
Candidates of the Covenant of God and of your Marriage before him, in 
Token of your Consenting Affections and united Hearts, please to give 
your Hands to one another. 

Mr. Bridegroom, the person whom you now take by the Hand, 
you receive to be your married Wife ; you promise to love her, to honor 
her, to support her, and in all things to treat her as you are now, or 
shall hereafter be convinced is by the Laws of Christ made your Duty. 
A tender Husband, with unspotted Fidelity till Death shall separate 
you. 

Mrs. Bride, the Person whom you now hold by the Hand you 
accept to be your married Husband ; you promise to love him, to honor 
him, to submit to him, and in all things to treat him as you are now, 
or shall hereafter be convinced, is by the Laws of Christ made your 
Duty. An affectionate Wife, with inviolable Loyalty till Death shall 
separate you. 



382 CONGREGATIONALISTS. 

This Solemn Covenant you make, and in this sacred oath bind your 
soul in the presence of the Great God, and before these Witnesses. 

I then declare you to be Husband and Wife regularly married ac- 
cording to the Laws of God and the King : therefore what God hath 
thus joined together let no man put asunder." 

The Rev. Mr. Fox, of Newburyport, in a paper written in 1828 
to a friend, gave a familiar sketch of the manners and habits of the 
good people of Boston a century ago. The following is that part 
which describes the dress of a couple as they were arrayed for mar- 
riage : — 

" To begin with the lady ; her long locks were strained upward 
over an immense cushion that sat like an incubus on her head, and then 
plastered over with pomatum, and sprinkled over with a shower of 
w r hite powder. The height of this tower was somewhat over a foot. 
One single white rosebud lay upon its summit like an eagle on a hay- 
stack. Over her neck and bosom was folded a lace handkerchief, fast- 
ened in front by a bosom pin rather larger than a dollar, consisting of 
your grandfather's miniature set in virgin gold. Her airy form was 
braced up in a satin dress, the sleeves tight as the natural skin to the 
arm, with a w r aist formed by a bodice, worn outside, from whence the 
skirt flowed off, and was distended at the ancles by an ample hoop. 
Shoes of white kid, with peaked toes, and heels of two or three inches 
elevation, enclosed her feet, and glittered with spangles, as her little 
pedal members peeped curiously out. Now for the swain. Your grand- 
father slept in an arm chair the night before his wedding, lest the ar- 
rangements of his pericranium, which had been under the hands of 
a barber the whole afternoon, should be disturbed. His hair was 
sleeked back and plentifully beflowered, while his cue projected like the 
handle of a skillet. His coat was of a sky blue silk, lined with yellow ; 
his long vest of white satin embroidered with gold lace ; his breeches 
of the same material, and tied at the knees with pink ribbon. White 
silk stockings and pumps, with clocks and ties of the same hue, com- 
pleted the habiliments of his nether limbs. Lace ruffles clustered 
around his wrist, and a portentous frill, worked in correspondence, and 
bearing the miniature of his beloved, finished his truly genteel appear- 
ance." 

We had intended to have furnished a brief sketch of the very emi- 
nent President Edwards, whose portrait and church we have place 
before the reader, but we find that want of room forbids it. This would 
be to be regretted more than at present if American Christians had not 
made themselves well acquainted with the history of a man who will 




John Winthrop, L.L.D. F.R.S. 



383 




President Edwards. 



25 



385 




Edwards's Church, Northampton. 



387 



CONGREGATIONALISTS. 380 

be an honor to the country till the end of time. An anecdote shall 
therefore suffice. 

The Rev. Job. Strong, was, in June, 1748, ordained at Ports- 
mouth, New Hampshire, and Mr. Edwards was invited to preach on the 
occasion. Mr. Moody, of York, a clergyman of unquestionable talents 
and piety, but perfectly unique in his manners, had agreed in case of 
Mr. Edwards' failure, to be his substitute in preaching the sermon. On 
the morning of the appointed day, Mr. Edwards not having arrived, 
the council delayed the ordination as long as they well could, and then 
proceeded to the church ; where Mr. Moody had been regularly ap- 
pointed to make the prayer immediately before the sermon. That 
gentleman, knowing that a numerous and highly respectable audience 
had been drawn together, by a strong desire fro hear Mr. Edwards, rose 
up to pray under the not very pleasant impression, that he must stand 
in his place ; and offered a prayer, entirely characteristic of himself, 
and in some degree also of the times in which he lived. In that part 
of it, in which it was proper for him to allude to the exercises of the 
day, he besought the Lord that they might be suitably humbled under 
the frown of his providence, in not being permitted to hear on that oc- 
casion, a discourse, as they had all fondly expected, from that " Eminent 
servant of God, the Rev. Mr. Edwards, of Northampton; 1 ' and pro- 
ceeded to thank God, for having raised him up, to be such a burning 
and shining light, for his uncommon piety, for his great excellence as a 
preacher, for the remarkable success which had attended his ministry, in 
other congregations as well as his own, for the superior talents and 
wisdom with which he was endowed as a writer, and for the great 
amount of good which his works had already done, and still promised 
to do, to the church and to the world. He then prayed that God 
would spare his life, and endow him with still higher gifts and graces, 
and render him still more eminent and useful than he had been ; and 
concluded this part of his prayer, by supplicating the Divine blessing 
on the daughter of Mr. Edwards, then in the house, who, though a very 
worthy and amiable young lady, was still, as they believed, without 
the grace of God, and in an unconverted state ; that God would bring 
her to repentance, and forgive her sins, and not suffer the peculiar privi- 
leges which she enjoyed, to be the means of a more aggravated con- 
demnation. Mr. Edwards, who had travelled on horseback, and had 
been unexpectedly detained on the road, arrived at the church a short 
time after the commencement of the exercises, and entered the door 
just after Mr. Moody began his prayer. Being remarkably still in all 
his movements, and particularly so in the house of God, he ascended the 
stairs, and entered the pulpit so silently, that Mr, M. did not hear him ; 



390 CoNGREGATIONALISTS. 

and of course he was compelled, before a very numerous audience, to 
listen to the very high character given of himself by Mr. Moody. As 
soon as the prayer was closed, Mr. Moody turned round, and saw Mr. 
Edwards behind him ; and, without leaving his place, gave him his 
right hand, and addressed him as follows: — "Brother Edwards, we 
are all of us much rejoiced to see you here to-day, and nobody, probably, 
as much so as myself; but I wish that you might have got in a little 
sooner, or a little later, or else that I might have heard you when you 
came in, and known that you were here. I did not intend to flatter 
you to your face ; but there 's one thing I '11 tell you : They say that 
your wife is going to heaven by a shorter road than yourself." Mr. 
Edwards bowed, and after reading the Psalm, preached the sermon on 
" Christ the Example of Ministers," which was soon after published. 

It would be an act of injustice to pass unnoticed the Rev. Dr. 
Samuel Hopkins, who was installed pastor of the first Congregational 
Church in Newport, Rhode Island, April 11, 1755, and who, having 
weathered the storms of the revolution, at which time his meeting house 
was converted into barracks, and having enjoyed a highly prosperous 
pastorate, during which period some of the most eminent women this 
country ever produced were under his care, died December 12, 1803, 
aged 82 years. His death was a very severe loss to his whole denomi- 
nation. Though not eloquent, there was a solemnity in his preaching 
which carried conviction to the understanding and heart, and showed 
the sincerity of his mind, as one on whom you could rely. Decision of 
character was preeminently conspicuous in his whole conduct — a trait 
seldom to be met with at the present day. His theological views were 
somewhat peculiar, and gave great offence, though his opponents were 
constrained to admit his honesty. 

He was a target at which the arrows of malice were thrown, but 
he stood, as he remarked, " Like a brazen wall unhurt." Charles 
Cahoone, by trade a carver, who was skeptical in his views, and rather 
eccentric was disposed to annoy the Doctor by sending persons to him 
to buy brimstone. Such conduct was highly displeasing to the Doctor, 
but it never deterred him from preaching what he believed to be the 
truth. 

Dr. Hopkins was a distinguished divine. His mind was discerning, 
and his application was almost unequalled. He sometimes devoted to 
his studies eighteen hours a day. One of his peculiar sentiments, was 
that the inability of sinners is, moral, not natural ; but this is only say- 
ing that their inability consists in disinclination of heart, or of opposi- 
tion of will to what is good. Combining the Calvinistic doctrine that 
God has foreordained whatsoever comes to pass, with his views of the 




Rev. Samum. Hopkins, t. D. 



391 



CoNGREGATIONALISTS. 393 

nature of sin as consisting entirely in the intention or disposition of the 
mind, he inferred that it was no impeachment upon the character of the 
most righteous Disposer of all events, to say, not only that He had decreed 
the existence of sin, but that He exerted his own power to produce it. 
The design being benevolent, he contended that no more iniquity could 
be attached to this act, than to the bare permission of sin. This is an- 
other of his peculiarities. From his view of the nature of holiness, as 
consisting in disinterested benevolence, he also inferred that a Christian 
should be willing to perish forever, to be forever miserable, if it should 
be necessary for the glory of God and the good of the universe that he 
should encounter this destruction. 

Instead of the Calvinistic doctrine of the strict imputation of 
Adam's sin, and of the righteousness of Christ, he chose rather to adopt 
the language of Scripture in saying, that on account of the first trans- 
gression, men were made or constituted sinners, and that men are jus- 
tified on account of the righteousness of Christ, or through the redemp- 
tion which there is in him. Another of his peculiarities was, that all sin 
consists of selfishness. He was a man of large stature, and well pro- 
portioned ; dressed in the costume of the age, with a full bottomed wig, 
he presented an imposing appearance. 

A very few more facts illustrative of deceased men and their times 
shall be given before we close ; and if some of them extort a smile, we 
do not think it will infringe on the rules of propriety, or excite feelings 
in opposition to piety. 

The Rev. Mr. Buckley, of Colchester, Connecticut, was famous in 
his day as a casuist and sage counsellor. A church in his neighbor- 
hood had fallen into unhappy divisions and contentions, which they 
were unable to adjust among themselves. They deputed one of their 
members to the venerable Buckley, for his services: with a request that 
he would send it to them in writing, The matters were taken into se- 
rious consideration, and the advice with much deliberation committed 
to writing. It so happened that Mr. Buckley had a farm in an extreme 
part of the town, upon which he entrusted a tenant ; in superscribing 
the two letters, the one for the church was directed to the tenant — and 
the one for the tenant to the church. The church was convened to 
hear the advice which was to settle all their disputes. The Moderator 
read as follows : " You will see to the repair of the fences, that they 
be built high and strong, and you will take special care of the old black 
bull." This mystical advice puzzled the church at first, but an inter- 
preter among the more discerning ones was soon found, who said — 
" Brethren, this is the very advice we most need ; the direction to repair 
the fences is to admonish us to take good heed in the admission and 



394 CoNGREGATIONALISTS. 

government of our members. We must guard the church by our mas- 
ter's laws, and keep out strange cattle from the fold. And we must in 
a particular manner set a watchful guard over the devil, the old black 
bull who has done so much harm of late." All perceived the wisdom 
and fitness of Mr. Buckley's advice, and resolved to be governed by it; 
the consequence was, all the animosities subsided, and harmony was 
restored to the long afflicted church. What the subject of the letter 
sent to the tenant was, and what good effect it had upon him, we can- 
not tell. 

It is said that the eccentric Rev. Mr. Milton, who resided at New- 
buryport, was once called on to make prayer before a fourth of July 
dinner, and that he simply said, " O Lord, deliver us from sham pa- 
triots, Amen." — Of course, no such prayers would be appropriate 
now ! 

Like many church goers in these days, the congregation of this 
minister were some of them impatient to run out of church before he had 
finished the benediction. In cold weather, (for in those days there were 
no fires in churches, the minister performing the service in great coat 
and mittens,) most of his flock had their pew doors open, and one foot 
out before the good man had even begun " The blessing." 

One bitter cold Sabbath, this old clergyman had. scarcely pro- 
nounced the "Amen," before every pew door was swung open, and its 
occupants ready for a rush, when our divine cried out in his peculiar 
voice, i( Ye needn't hurry; your puddings won't get cold." 

The effect of this rebuke lasted but a short time. The people 
soon slided again into their old habits, and he thought they needed an- 
other dose — and gave it. One Sunday, as usual, before he had got to 
the " Benediction," the pew doors flew open, and the whole congrega- 
tion seemed 

" Like greyhounds in the slips, 
Straining upon the start," 

when the eccentric preacher cried out at the top of his voice, — u If 
you'll stop, I'll ask a blessing ; if you don't, I won't." 

In the church belonging to the Society over which Milton once 
presided, lie the remains of the eloquent George Whitefield, who 
died in this town in 1770, of whose tomb we give an engraving. 

Donation visits it seems do not belong to "New measures," 
though they were formerly conducted in a way different from the mo- 
dern one. We fancy that if the families of our city pastors were 
obliged to wait for yarn till the ladies of the congregations spun it for 




335 



CoNGREGATIONALISTS. 397 

them, they would go without a long time : indeed we doubt if any of 
the ladies of the First Parish in Portland, Maine, are skilled in the 
'• Important art of spinning." But it was not so in old times, as will 
appear from the following account of a donation visit which was made 
May 1st, 1788 :— 

On the 1st instant, assembled at the house of the Rev. Samuel Deane, 
of this town, more than one hundred of the fair sex, married and single 
ladies, most of whom were skilled in the important art of spinning. An 
emulous industry was never more apparent than in this beautiful assem- 
bly. The majority of fair hands gave motion to not less than sixty 
wheels. Many were occupied in preparing the materials, besides those 
who attended to the entertainment of the rest — provision for which was 
mostly presented by the guests themselves, or sent in by other generous 
promoters of the exhibition, as were also the materials for the work. 
Near the close of the day, Mrs. Deane was presented by the company 
with two hundred and thirty-six seven-knotted skeins of excellent cot- 
ton and linen yarn, the work of the day, excepting about a dozen skeins 
which some of the company brought in ready spun. Some had spun 
six, and many not less than five skeins apiece. She takes this opportu- 
nity of returning thanks to each, which the hurry of the day rendered 
impracticable at the time. To conclude, and crown the day, a numer- 
ous band of the best singers attended in the evening, and performed an 
agreeable variety of excellent pieces in psalmody. 

Dr. Mather Bvles was one of the most celebrated wits among 
the clergy of the " Olden time." He was born in Boston in 1706, and 
was the first pastor of the church in Hollis Street, where he remained 
forty years, and then left only on political grounds. 

He was an ardent lover of literature, and corresponded with Pope, 
Lansdowne, and Watts. Unlike most of his contemporaries, he avoided 
politics in the pulpit — expressing always a mortal abhorrence of the 
John Owens and Hugh Peterses, the Ketledrumles, Poundtexts, and 
Macbriars, that so often disgraced the sacred desk. He was a zealous 
Tory, however, and his sarcastic expression of his opinions in private 
excited much bitterness toward him. Many anecdotes are told, illus- 
trating the quickness and sharpness of his wit. 

Opposite his house, there was a very bad slough in wet weather. 
One day two of the selectmen, who had the care of the streets, driving 
in a chaise, stuck fast in this hole, and had to get out into the mud to 
extricate their vehicle. In the midst of their struggles, the waggish 
divine appeared at his door and bowing profoundly, cried out, " Gentle- 
men, I have often complained to you of this nuisance, without any at- 



398 CONGREGATIONALISTS. 

tention being paid to it. I am very glad to see you stirring in the 
matter now." 

During the famous "Dark day" in 1780, a superstitious old lady, 
living near the Doctor, sent to inquire if he could account for the phe- 
nomenon. His answer was, "My dear, you will give my compliments 
to your mamma, and tell her I am as much in the dark as she is." 

Once, however, the Doctor met his match in wit. Having paid 
his addresses unsuccessfully to a lady, who afterwards married a Mr. 
Quincy, the Doctor, on meeting her, said — " So, madam, it appears you 
prefer a Quincy to Byles." — " Yes, for if there had been anything w r orse 
than boils, Heaven would have afflicted Job with them." 

The distillery of Thomas Hill was at the corner of Essex and 
South Streets, not far from Dr. Belknap's residence in Lincoln Street. 
Dr. Byles called on Mr. Hill, and inquired—" Do you still?" " That 
is my business," Mr. Hill replied. " Then," said Dr. Byles, " will 
you go with me, and still my wife ?" 

As he was once occupied in nailing some list upon his doors, to ex- 
clude the cold, a parishioner said to him — " The wind bloweth where- 
soever it listeth, Dr. Byles." "Yes, sir," replied the Dr., "and man 
listeth wheresoever the wind bloweth." 

In May, 1777, Dr. Byles was arrested, as a Tory, and subsequently 
tried, convicted, and sentenced to confinement, on board a guard ship, 
and to be sent to England, with his family, in forty days. This sen- 
tence was changed, by the board of war, to confinement in his own 
house. A guard was placed over him. After a time, the sentinel was 
removed — afterwards replaced — and again removed — when the Dr. ex- 
claimed, that he had been guarded, reguarded and disregarded. He 
called his sentry his observ-a-tory. 

Perceiving, one morning, that the sentinel, a simple fellow, was 
absent, and seeing Dr. Byles himself, pacing before his own door, with 
a musket on his shoulder, the neighbors stepped over to enquire the 
cause. "You see," said the Dr,, " I begged the sentinel to let me go 
for some milk for my family, but he would not suffer me to stir. I 
reasoned the matter with him ; and he has gone himself to get it for 
me, on condition that I kept guard in his absence." 

A poor fellow, in agony with the tooth-ache, meeting the Dr., 
asked him where he should go to have it drawn. The Dr. gave him a 
direction to a particular street and number. The man went as directed : 
and when the occupant came to the door, told him that Dr. Byles had 
sent him there to have his tooth drawn. " This is a poor joke for Dr. 
Byles," said the gentleman ; " I am not a dentist, but a portrait painter 



CONGREGATIONALTSTS. 399 

— it will give you little comfort, my friend, to have me draw your 
teeth." Dr. Byles had sent the poor fellow to Copley. 

From the time of the stamp act, in 1765, to the period of the 
revolution, the cry had been repeated, in every form of phraseology, 
that our grievances should be redressed. One fine morning, when the 
multitude had gathered on the Common, to see a regiment of red coats 
paraded there, who had recently arrived — " Well," said the Dr., gaz- 
ing at the spectacle, " I think we can no longer complain, that our 
grievances are not red dressed." " True," said one of the laughers 
who were standing near, " but you have two d's, Dr. Byles." " To be 
sure, sir, I have," the Dr. instantly replied. " I had them from Aber- 
deen, in 1765." 

The Dr. was the first Congregational minister who appeared in 
the pulpit at Boston in a gown, and with bands. His congregation 
considered it popery. He appeared in the forenoon thus habited ; in 
the intermission the deacons and others waited on him, and he was 
obliged to lay it aside, or to preach to bare walls. This dress was 
sent as a present to him by the Archbishop of Canterbury, with whom 
he is said to have corresponded. 

This is not an improper place to introduce the portrait of the Rev. 
Ezra Stiles, D. D., a graduate of New Haven College, in 1746, where 
he was chosen tutor in 1749, pastor of the Congregational church at 
Newport, Rhode Island, in 1755, and President of Yale College in 1777. 
He was eminent for talent, benevolence, and the love of liberty. He 
died in 1795, in his sixty-eighth year, and was succeeded by the Rev. 
Dr. Dwio;ht. 

Having already, in another article, given a few facts in reference 
to " The choir," we must, on the principle of equality, add one or two 
more here. 

The late distinguished Dr. Emmons was a great lover of sweet 
sounds, and religiously excluded from his meeting-house all instrumental 
music except a little mahogany-colored wooden pitch-pipe of the size 
of an " Eighteen mo. book." A member of his choir had learned to play 
the bass viol, and, anxious to exhibit his skill, early one Sunday morn- 
ing most unadvisedly introduced his big fiddle into the singing gallery. 
After the first prayer was ended and the Doctor began to handle his 
" Watts," the base violer lifted up his profanation, and, trying his 
strings, instantly attracted the Doctor's attention. He paused, laid 
down his hymn-book, took his sermon from the cushion, and proceeded 
with his discourse, as if singing was no part of public worship, and 
finally dismissed the congregation without "Note or comment." The 
whole choir was indignant. They stayed after (i Meeting," and all the 



400 CoNGREGATIONALISTS. 

girls and young men resolved not to go into the " Singing seats" at all 
in the afternoon, and the elders who did go there, bore the visages of 
men whose minds were -made up. 

Services began as usual in the afternoon. The Doctor took his 
psalm book in his hand, looked over his spectacles at the gallery, and 
saw only a few there ; but nothing daunted, read a psalm and sat down. 
No sound followed, no one stirred ; and the " Leader" looked up in utter 
unconsciousness. After a long and most uneasy silence, the good man, 
his face somewhat over-flushed, his manner rather stern, read the psalm 
again, paused, then re-read the first verse, and pushing up his specta- 
cles, looked interrogatively at the gallery. The leader could bear it 
no longer, and half rising, said decidedly — 

c< There won't be any singing here this afternoon." 

"Then there won't be any preaching!" said the Doctor, quick as 
thought ; and taking his cocked hat from its peg, he marched down the 
pulpit stairs, through the broad aisle, and out of the house, leaving 
his congregation utterly astounded. We need not inform our readers 
that the bio- fiddle was not used in the " Sing-ino; seats" aftenvards. 

In the last century, when clerks and choirs were frequently opposed 

to each other, one of the readers of hymns at T , in Massachusetts, 

determined to take revenge on a choir who had led off the singing with- 
out giving him time to read. He patiently waited till they had con- 
cluded, and then gravely setting his spectacles on his nose, he opened 
his book, saying, "Now let the people of God sing." He accordingly 
set a psalm, and in pity and respect to the good old man, all joined in 
singing it. 

Of the excellent Dr. Bellamy it is said, that the effects of bad 
singing upon his mind were great, that on one Sabbath, after the choir 
had sung a psalm in a very sad style, he rose and read another, saying, 
" You must try again ; for it is impossible to preach after such singing." 

Among the eminent men brought from England in the good provi- 
dence of God to serve this country, was Edward Rawson, on whose por- 
trait the eye of the reader now rests. In early life he married a grand- 
daughter of the celebrated John Hooker, and in 1837, when only 
twenty-two years of age, emigrated to this country, and was elected 
Secretary of Massachusetts in 1650, on a salary of twenty pounds a 
year., The only stain on his character was a sin of the times — he per- 
secuted the Quakers. 

It is painful to see that at a very early period of this Christinn 
colony, villainy great and complicated was found to exist. Among the 
most beautiful of all the young ladies of Massachusetts was Rebecca 
Rawson, ninth child of " The famous Secretary" of that name. She 




Rey. Ezra Stii.es, D. D. 



401 




Edward JRawson. Secretary of Mass 



403 



CoNGREGATIONALISTS. 405 

was born in Boston, in May, 1656, was nursed in the lap of luxury, and 
universally pronounced beautiful and accomplished. A vile young man 
from England passed himself off as the nephew of the distinguished 
Chief Justice Hale, and married her in 1769. He took her, with her 
property to England, where the poor girl expected to shine at court, 
and on the morning following that of their arrival, he left her taking 
away even her clothing. He was found to be a base imposter, and had 
another wife. The unhappy Rebecca lived in England thirteen years, 
supporting herself and her child by her needle and her pencil ; and on 
her voyage homewards at the end of that period, the vessel was swal- 
lowed up by an earthquake at Jamaica. Truly eventful and melancho- 
ly was the life of this beautiful and amiable lady. 

We are gratified in giving a portrait of the distinguished Miss Han- 
nah Adams, born at Medfield, Massachusetts, in 1775. She was eminent 
for learning and piety; was the author of "A View of all Religions" 
and dying at 76, in 1832, was the first to sleep beneath the green turf 
of Mount Auburn. 

The reader will be gratified with a view of a Congregational 
meeting house, called the Adams' Temple, situated at Quincy, Massa- 
chusetts ; and will very naturally connect it, as he should do, with the 
family whose name will always adorn our national history. It was 
erected of Granite stone, presented by John Adams, in 1827, during the 
period when John Quincy Adams was President of these United 
States. 

One of the most distinguished men the world has ever produced 
for practical energy as applied to religion and morals, is the venerable 
Dr. Beecher, whose portrait is now before the reader. As a preacher, as 
the president of a college, and as a prolific writer for the press, he has 
been a truly remarkable man; nor can he be forgotten while the nu- 
merous family who bear his name, all of whom, in some way or other, 
will leave their mark on the age, survive him. The good old man is 
the father of the Temperance cause, and is respected by enemies as well 
as friends, for the zeal he has manifested in its advocacy, both in this 
country and in Europe. Though we believe the Doctor has passed 
fourscore years, he seems to think and to feel as a young man, and even 
in physical energy he surpasses many men not half his age. 

The churches of the Congregational order, while like the Baptists, 
they repudiate all creeds, and refuse in any way to be bound by man, 
yet they are always ready to give a statement of their faith and prac- 
tice. The platform on which they have been generally supposed to 
stand has been that of Cambridge, 1648 ; but during the last few years 
circumstances have called for something more condensed, and several 



406 CONGILEGATIONALISTS. 

" Confessions" have been published. We give the one adopted by the 
General Association of New York : — 

Article I. There is only one living and true God, infinite, eternal, 
and unchangeable in his being, wisdom, power, holiness, justice, good- 
ness, and truth ; subsisting in three persons, the Father, Son, and Holy 
Ghost, the same in essence, and equal in every divine perfection. 

Art. II. The Scriptures of the Old and New Testaments were 
given by inspiration of God, and are the only perfect rule of faith and 
practice. 

Art. III. God hath foreordained and worketh all things accord- 
ing to his eternal purpose, and the counsel of his own will. 

Art. IV. God executes his purposes in the work of Creation and 
Providence, in such a way as to secure his own glory, and the highest 
good of the moral system, and yet in perfect consistency with the free 
moral agency of his intelligent creatures. 

Art. V. Our first parents were created holy, and by voluntary 
transgression became sinners, justly exposed to eternal punishment. 

Art. VI. In consequence of the transgression of our first parents, 
all their posterity became sinners, and are, in their natural, unregene- 
rated state, totally sinful, and by the law of God condemned to eternal 
death. 

Art. VII. The Lord Jesus Christ, who is both God and man in 
one person, has, by his sufferings and death, made a complete atone- 
ment for all mankind, and thereby laid a foundation for the offer of a 
free and full pardon, which is made indiscriminately to all, on the con- 
dition of repentance for sin, and faith in Christ. 

Art. VIII. Mankind in their natural state universally reject the 
offers of salvation, performing nothing acceptable to God until renewed 
by the special influences of the Holy Spirit, and therefore, in order to 
salvation, must be born again. 

Art. IX. God has, in the Covenant of Redemption, given to 
Christ, a part of mankind, who were from all eternity predestinated to 
be holy, and to be heirs of eternal glory ; and by the agency of the 
Holy Spirit renews them, after his own moral image, and causes them 
to persevere in holy obedience unto the end. 

Art. X. The Lord Jesus Christ arose from the dead on the third 
day, and ever liveth to make intercession for his people, governing all 
things for their good : and by virtue of his atonement, as the only 
meritorious cause, procures their justification, adoption, and final sal- 
vation. 

Art. XI. A church is a congregation of Christians, professing 
faith in Christ, and obedience to him, and joined in covenant for ordinary 




V* 



<tf©» 



Miss Hannah Adams. 



407 




Adams' Temple, 



409 




Kev. Lyman Beecher, D. D 



411 



CONGREGATIONALISTS. 413 

communion in the Ordinances of the Gospel ; invested with power to 
choose its own officers, to admit members, and to exercise government 
and discipline according to the rules of the Gospel. 

Art. XII. Christ has appointed two sacraments to be observed in 
the church — Baptism and the Lord's Supper ; the latter to be adminis- 
tered to professed believers in Christ who give credible evidence of 
piety ; the former to them and their children. 

Art. XIII. The first day of the week is the Christian Sabbath, 
and is to be sanctified by an holy resting all the day, even from such 
worldly employments as are lawful on other days, and spending the 
whole time in the public and private exercises of God's worship, ex- 
cept so much as is to be taken up in necessary works of mercy. 

Art. XIV. The souls of believers are, at their death, made per- 
fectly holy, and immediately taken to glory. At the end of the world 
there will be a resurrection of the dead, and a final judgment of all 
mankind, when the Saints shall be publicly acquitted by Christ the 
Judge, and admitted to endless glory : and those who have continued 
in their sins shall be doomed to endless punishment. 

No one acquainted in the slightest degree, with the history of the 
Congregationalists, or even with that of New England, needs to be told 
that this body ranks among the warmest friends of an educated minis- 
try. Harvard, Yale, and other Colleges originated in this very attach- 
ment, and a good volume might be written of their eminent Presidents 
and Professors. The biographer who may produce such a work, will 
find a fine subject in the gentleman whose portrait is before the reader. 
A man of sterling moral worth, powerful grasp of mind, and incessant 
in his labors, he is entitled, and ever will be, to a high place in the 
heart of the body of Christ. 

The whole history of Congregationalism in this country is full of 
interest and instruction, but our limits have been already exceeded ; and 
our readers who would pursue the study, must have recourse to some 
of the works which are now being constantly published. In every sense 
the Congregationalists are progressive. They have long since sepa- 
rated Church and State, and renounced all compulsory support. Some 
of them indeed, especially Dr. Timothy Dwight, did this with great 
reluctance. Since the commencement of the present century, they have 
considerably extended over the United States, and, to use the language 
of one of their most recent writers, when speaking of their whole sys- 
iem, " It never extended farther than at present, and was never extend- 
ing faster." They strenuously contend that the voluntary principle 
must and ought to sustain religion ; and that the voluntary principle 



414 CoNGREGATIOXALISTS. 

puts men, in respect to the support of religious institutions, precisely in 
a similar position as that in which men who have attained their majority 
are placed by law in respect of their parents. It is not, as many seem 
to imagine, a charter ceded to spiritual indifference. It relaxes no 
obligation. It annuls no duty — it destroys no legitimate motive — it 
excludes from the sphere of its influence no class. It simply asserts, 
that the apparatus or means by which religion should be maintained, 
where it exists, and planted where it exists not, should be constructed 
and worked by the free choice of men. Upon the influences which go 
to determine their choice, it pronounces no opinion. All that it de- 
clares is, that what men do for the support of public worship, and for 
the ministration of spiritual instruction, whether for themselves or 
others, is a matter which should be left to something higher than law 
to regulate — should represent, not the efficiency of a command from 
without, but the power of a principle within — should grow up out of 
living motives, rather than stand as the lifeless result of legal autho- 
rity — and that in all which affects the maintenance of Christianity, 
government should treat its subjects not as minors but as men — release 
them from its own restraints, and leave them to that weightier respon- 
sibility, and these higher and more stringent claims, which may avail, 
not merely to govern actions, but to determine the choice. This is the 
general idea wrapped up in the term, " The voluntary principle." It 
involves nothing less, it implies nothing more. 

Before we pass on from this topic, we must introduce our readers 
more fully to Dr. Dwight ; and, in connexion with his portrait, shall 
give a sketch of his character from the pen of one who well knew him, 
published a few years since in one of the periodicals of the day. 

Dr. Dwight, President of Yale College, had an efficacy which 
compels one to remember him. It is somewhat difficult to analyze him. 
He was not a metaphysican, he was not a poet, he was a very moderate 
Biblical critic, he knew but little of Church history ; and his style had 
a constant propensity to the florid and gaudy. As his mind was direct, 
he had very little perception of oblique instruction ; and I doubt 
whether he ever put his tongue to the salt of Horace, Cervantes, Hudi- 
bras, Swift and Addison. But after all — let the reader laugh at my 
contradiction — he was a great man. He had an idea of his own, and 
he followed it. I never knew a man who would jump to the right 
spot, without measuring it by theodolite or scale, so admirably as he. 
On all moral and religious subjects, he had an intuitive rectitude ; it 
almost amounted to inspiration; and, while he reasoned often absurdly, 
his conclusions were almost always correct. He was the grandson of 
Jonathan Edwards, but how different ! Edwards was acute in his anal- 




I 

lIev. ILeman Humphrey, D. D. 



415 




Bey. Timothy Dwiqht, D. D. 



27 



417 



CONGREGATIONALISTS. , 419 

ysis, but often absurd in his conclusions ; but the grandson, no meta- 
physican, yet always guided by an intuitive common sense. Few men 
can afford so much hewing, and yet have so much left. 

But my business is with his speaking, His form w T as prepossess- 
ing ; he marched into the pulpit with a slow, solemn air, his keen 
black eyes covered by his green spectacles, his dress behind the fashion, 
but grave and decent, hair close cropped, white-top boots ; a man of 
solid large bone, large muscle, and just escaping the embonpoint ; a 
man whose looks won audience before he spoke ; and w r hose very form 
assured you, if he uttered folly or weakness, nature had belied her 
workmanship. He was the antipodes of Buckminster ; he had none of 
his delicacy, and four times his strength. The one waved a myrtle 
wand over an audience, and the other a Herculean club. Dr. Dwight's 
general style w T as didactic, clear — that is, as to his own meaning — in- 
structive, and his words uttered with happiest articulation. He w T as a 
rhetorician generally, but occasionally very pathetic and impressive. 
Nothing could be more overwhelming than his manner, when he w T ept 
in the pulpit, which was rarely done. It gave you the idea of a firm 
man — almost a stoic — overcouie by the sternness of the necessity and 
the magnitude of the occasion. You were astonished ; you were over- 
whelmed ; and the more he held back, the more you felt impelled to 
give way to the impression. You thought 

" Of one, whose subdued eye, 
Albeit unused to the melting mood, 
Dropped tears as fast as the Arabian trees 
Their medicinal gum." 

" The Congregational Year Book, for 1854," excellent as it is in 
its character, and clear in its statements, has not given us a summary 
of statistics. We believe, however, that the Congregationalists of 
the United States have about 1,674 church edifices, capable of accom- 
modating 795,177 persons, and of the value of $7,973,962. The most 
recent returns we have been able to obtain of their spiritual state 
would indicate about 1,700 churches, 1,800 ministers, and 200,000 
communicants. The population influenced by this Body in the United 
States is, probably, nearly one million. 

Of the above numbers we learn that in the six New England 
States there are 1,378 churches. 1,530 ministers, and 164,600 members 
Of these 3,694 were added last year. 



420 CoNGREGATIONALISTS. 






The following will show the state of the Congregational Public 
Societies* 

American Congregational Union. 

The particular business and objects of the Society are to collect, 
preserve, and publish authentic information concerning the history, 
condition, and continued progress, of the Congregational churches in 
all parts of this country, with their affiliated institutions, and with 
their relations to kindred churches and institutions in other countries : — 

To promote, by tracts and books, by devising and recommending 
to the public, plans of co-operation in building meeting-houses and 
parsonages, and in providing parochial and pastoral libraries, and in 
other methods, the progress and well working of the Congregational 
Church polity : — 

To afford increased facilities for mutual acquaintance and friendly 
intercourse and helpfulness among ministers and churches of the Con- 
gregational order : — 

And, in general, to do whatever a voluntary association of indi- 
viduals may do, in Christian discretion, and without invading the ap- 
propriate field of any existing institution, — for the promotion of evan- 
gelical knowledge and piety in connection with Congregational prin- 
ciples of church government. 

The President of the Union is the Rev. Leonard Bacon, D. D., of 
New Haven ; its Secretary, the Rev. T. Atkinson ; and its rooms are 
in Clinton Hall, Nassau Street, New York. From its admirable ''Year 
Book for 1854," we have gleaned many portions of this article. 

Congregational Library Association. 
No. 12, Tremont Temple, Boston, 

This institution was founded in Boston in the month of February, 
1851. Its main object was the same then as now; but its operations 
were more restricted till May 5, 1853, when measures were taken to 
extend its privileges to the whole bady of Evangelical Congrega- 
tionalists, and to invite their co-operation. 

The following is an epitome of the Constitution and By-Laws : 
Its object is to found and perpetuate a Library of Books, Pamphlets, 
and Manuscripts, and a collection of portraits, and whatever else shall 
serve to illustrate Puritan history, and promote the general interests of 
Congregationalism ; as also to secure the erection of a suitable build- 
ing for its library, its meetings, and the general purposes of the body. 

It embraces " Ministers and laymen connected with the churches 
of the Orthodox Congregational denomination, paying each one dollar, 



CoNGREGATIONALISTS. 421 

ns a condition of membership." Others may be elected as honorary 
members, with equal rights and privileges, except that of voting. 

The annual meeting comes " On the Tuesday preceding the fourth 
Wednesday in May, (the week of Boston Anniversaries ) at twelve 
o'clock, M. ;" and on the same day, at four o'clock P. M., provision is 
made for "A sermon, oration, or address, by some member elected by 
ballot at the previous annual meeting." This is followed the next 
day by a " Collation, accompanied by such exercises as the Directors 
may prescribe." There are also three other meetings of the Associa- 
tion each year, namely, on the last Tuesday of August, November, and 
February, at three o'clock P. M., in the Library room, devoted to such 
exercises as may be determined at the time, or assigned at a previous 
meeting ; notice of the same to be published in the Boston papers on 
the week preceding. 

The Board of Directors, who are " Charged with the general in- 
terests of the Association," meet monthly, " make a report of their 
doings for the year at each annual meeting of the Association, and 
suggest such measures for the action of the body as in their judgment 
the welfare of the Institution requires." 

The Corresponding Secretary, Recording Secretary, and Treasurer, 
who are also on the Board of Directors, attend to the functions usually 
connected with those offices. 

Since the reorganization in May, about four hundred and fifty 
members have been enrolled, located in all parts of the continent where 
Congregational churches are found, from California to Canada. There 
have been already gathered into the Library some fifteen hundred vo- 
lumes, and more than four thousand pamphlets, including deposits made 
by the American Statistical Association, and a few private individuals, 
besides many duplicate numbers and incomplete sets of old periodicals. 
A valuable assortment of daily, weekly and monthly periodicals, now 
issuing from the press, are supplied gratuitously by the publishers. The 
manuscript department, though not yet large, contains some rare speci- 
mens ; and portraits of the Fathers are beginning to adorn the walls 
of the Library. The room is open all hours of the day, Sundays ex- 
cepted, and the Librarian on hand to assist the enquiries of those who 
wish to consult him. 

President. — Rev. William T. Dwight, D. D. of Maine. 

Vice Presidents. — Rev. John A. Albro, D. D., of Massachusetts; 
Rev. Benjamin Tappan, D. D , of Maine ; Rev. Nathaniel Bouton, D. D., 
of New Hampshire; Rev. Silas Aiken, D. D., of Vermont ; Rev. Joel 
Hawes, D. D., of Connecticut ; Rev. Thomas Shepard, of Rhode Island ; 
Rev. Ray Palmer, D. D., of New York ; Rev. J. M. Butler, of Ohio ; 



422 CoNGREGATIONALISTS. 

Rev. L. S, Hobart, of Michigan; Rev. J. J. Miter, of Wisconsin; Rev. 
John C. Holbrook, of Illinois; Rev. M. A. Jewett, of Indiana; Rev. 
Asa Turner, of Iowa ; Rev. H. Wilkes, D D., of Canada. 

Directors. — Rev. Parsons Cooke, D. D., Rev. Samuel M. Worces- 
ter, D, D., Rev. Sewall Harding, Rev. Rufus Anderson, D. D., Rev. 
Augustus C. Thompson, Julius A. Palmer, Esq. 

Corresponding Secretary. — Rev. J. S. Clark, D. D. 

Recording Secretary. — Rev. Samuel H. Riddel. 

Librarian. — Rev. Joseph B. Felt. 

Treasurer. — Alpheus Hardy, Esq. 



THE DOCTRINAL TRACT AND BOOK SOCIETY, 

HEREAFTER TO TAKE THE NAME OF 

THE CONGREGATIONAL BOARD OF PUBLICATION. 

This Society has already made considerable progress in the publi- 
cation of those works the diffusion of which is one object of the Ameri- 
can Congregational Union. Several most valuable standard works have 
been stereotyped and published, which ought to be in every parochial 
and pastoral library, and the Society is now enlarging its means and 
extending its efforts. It has already sent an entire set of its publications 
to all the Congregational churches in Michigan which have pastors, — 
to most of the pastors in Iowa, and to some in Illinois and Wisconsin. 

That the name may be more appropriate, it has been changed, and 
made more distinct and comprehensive. The number of its executive 
officers will also be enlarged, in order to secure the combined wisdom 
and influence of the different sections of the country, and it will publish 
such works as are needed and adapted " To promote the progress and 
well-working of the Congregational Church Polity." 

Massachusetts Sabbath School Society. 

This Society was organized June 1, 1832; — the Massachusetts 
Sabbath School Union having been dissolved on the previous day, after 
much deliberation, and with great unanimity. It came into being from 
a deep-felt want, w T ell considered, that the children of our churches, in 
every department of their religious education, should be instructed in 
all those great principles of faith and practice, which the early Fathers 
of New England believed and taught, and to which our churches, in all 
charity to those differing from them, still cling with the unyielding 
tenacity of unwavering belief in their scriptural truth. 

Nearly every denomination has now its own distinct Sabbath 



Congregationalists. -.4$3 

School organization, through which its churches and schools make most 
of their donations for promoting the cause and furnishing its own Sab- 
bath School literature. It is felt that if there is any good reason for 
each denomination to have its distinct churches and ministry, there is 
an equally good reason for having its distinct Sabbath School opera- 
tions. This institution is the nursery of the church. To its members 
every church looks for her future enlargement. But if the children axe 
left untaught in regard to all those truths which are distinctive, what 
security has she that another will not gather the harvest from the seed 
which she has herself sown and nurtured ? If the truths and principles 
that are distinctive to any given denomination, are not of sufficient im- 
portance to have them taught to the young — to those by whom the 
churches of that denomination are to be replenished and perpetuated— 
then they are not of sufficient importance to justify the existence of that 
denomination. Never was there more real Christian love, union, and 
zeal, in the Sabbath School cause, than there has been since each de- 
nomination has been doing its own work in its own way. 

The union of parents and children, of old and young, in every Sab- 
bath School, is an object at which this Society has constantly aimed. 
An examination of its yearly reports will show that from one-quarter 
to two-thirds of the members of very many of the schools connected 
with the Society, especially in Mass., have been over eighteen years of 
age. In many schools may be seen from two or three to six or eight 
large classes of young men, and a larger number of young women. 
There are probably connected with the Congregational Sabbath Schools 
in Massachusetts alone, more than 20,000 scholars over eighteen years 
Of age. 

This peculiarity in the schools in New England, presented one im- 
portant reason for a distinct Sabbath School organization, and a distinct 
Sabbath School literature. 

American Education Society. 

The Thirty-seventh Annual Report speaks of the past year as one 
of comparative prosperity and success. The receipts, and the number of 
young men aided, are somewhat larger than for several previous years. 
There is a decidedly increasing interest in the cause of ministerial edu- 
cation, giving promise of still more ample results in years to come. 
The minds of men are turning with new earnestness to this subject, and 
a deeper conviction is felt of the necessity of enlarged and vigorous ef- 
fort in the work of raising up ministers of the Gospel. 

The income of the Parent Society, from all sources, for the year 



424 CONGREGATIONALISTS. 

ending April 30, 1853, was $22,729 15. Three hundred and eight 
students were aided during* the year from its treasury in Boston, who 
have been pursuing their studies in colleges and theological schools, as 
follows: — Andover, Bangor, East Windsor, Yale, and Theological De- 
partment of Western Reserve College — Theological students, 131. 
The remainder connected with the following Colleges : — Amherst, Wil- 
liams, Harvard, Brown University, Bowdoin, Dartmouth, Middlebury, 
University of Vermont, Yale, Western Reserve, University of Michigan, 
Wabash, Illinois, Knox, Iowa, and Beloit. 

It is interesting to notice from whence they have been gathered. 
From Maine, New Hampshire, Vermont, Massachusetts, Rhode Island, 
Connecticut, New York, New Jersey, Pennsylvania, Ohio, Michigan, 
Indiana, Illinois, Tennessee, Missouri, Wisconsin, Iowa, England, Scot- 
land, Canada, and Constantinople. 

During the same period the Philadelphia Education Society has 
had under its care fifty-three young men, twenty-six of whom were the- 
ological and the remainder collegiate students. In addition to which 
there is the Central Education Society, located at New York city, and 
the Western Education Society at Auburn, New York, which have to 
do almost exclusively with theological students, mainly in connection 
with the Union Seminary in New York city, and the Auburn Seminary. 

Applications for aid were received from eighty-live new men, 
seventy-nine of whom were admitted. The number during the previous 
year was sixty-one, an encouraging advance, but one altogether inade- 
quate to the increasing demands for ministerial labor. The rooms of 
the Society are at No. 15 Cornhill Street, Boston. 

In addition to their zealous efforts in connexion with these organi- 
zations, the Congregational sts co-operate with the American Bible 
Society, the Board of Commissioners for Foreign Missions, the Home 
Missionary Society, Tract Society, Sunday School Union, etc., etc. 
They are behind in no good thing. 

Although, as we have seen, the Congregationalists have no For- 
eign Missionary Society expressly under their own direction, they have 
furnished the Board of Commissioners with some of their best laborers. 
Among the rest, the lovely Harriet Newell, the first female American 
Missionary who passed from her intended labors, after crossing the vast 
deep to India, to her heavenly reward. Her history is too well known 
to need a biography, but our readers will be glad to see her portrait, as 
a real embellishment to our volume. 

As most of the authorities on which we have relied in the prepara- 
tion of this article have been already named, it does not seem necessary 
here to enumerate them. 




Mrs. Harriet Newell 



425 



theIIepiscopal church. 



B 




MaHTYR'S MEMORIAL, OXFORD. 



U T a very slight sketch of 
Episcopacy itself, and of its 
history in England, is needful 
to introduce the reader to 
the Protestant Episcopal 
Church in America. 

Eusebius asserts that Chris- 
tianity was first introduced in- 
to South Britain by the Apos- 
tles, and their immediate dis- 
ciples ; and it is supposed by 
some that the Apostle Paul 
visited England ; and that, as 
might be expected, his zeal, 
diligence, and fortitude, were 
abundant. It is also said, that 
numbers of persons professed 
the Christian faith there about 
the year 150 ; and, according 
to Usher, there was, in the 
year 182, a school of learning, 
to provide the British churches 
with proper teachers. 

The Episcopalians claim the 
excellent Bede as one of their 
number. We scarcely know 
of a more sublime picture, 
than that of the death of the 
venerable Bede, as described 
by one of his pupils. He was 
the ornament of his country 
and of the eighth century, and 
was employed at the time of 
his death in rendering the 
Gospel of St. John into the 
language of the people — the 
427 



428 Episcopalians. 

Anglo-Saxon. "Many nights," says his disciple, "he passed without 
sleep, yet rejoicing and giving thanks, unless when a little slumber in* 
tervened. When he awoke he resumed his accustomed devotions, and 
with expanded hands never ceased giving thanks to God. By turns 
we read, and by turns we wept ; indeed we always read in tears. In 
such solemn joy we passed fifty days; but during these days, besides 
the lectures he gave, he endeavored to compose two works; one of 
which was a translation of St. John into English. It has been observed 
of him that he never knew what it was to do nothing. And after his 
breathing became still shorter, he dictated cheerfully, and some times 
said, "Make haste ! I know not how long I shall hold out ; my Maker 
may take me away very soon." On one occasion, a pupil said to him, 
"Most dear master, there is yet one chapter wanting, do you think it 
troublesome to be asked any more questions ?" He answered, "It is 
no trouble, take your pen and write y<w£." He continued to converse 
cheerfully, and whilst his friends wept as he told them they would see 
him no more, they rejoiced to hear him say, " It is now time for me to 
return to Him who made me. The time of my dissolution draws near. 
I desire to be dissolved and to be with Christ. Yes, my soul desires 
to see Christ in his beauty." The pupil before mentioned, said to him, 
" Dear master, one sentence is still wanting." He replied, " Write 
quickly." The young man soon added, "It is finished." He answer- 
ed, " Thou hast well said, all is now finished ! Hold my head with 
thy hands. I shall delight to sit on the opposite side of the room on 
the holy spot at which I have been accustomed to pray, and where, 
whilst sitting, I can invoke my Father." Being placed on the floor of 
his little room, he sang "Glory be to the Father, and to the Son, and 
to the Holy Ghost," and died as he uttered the last word. What a 
scene for the painter ! And one has painted it, not in colors, but in 
equally expressive words : 

Within his studious cell, 

The man of mighty mind, 
His cowled and venerable brow 

With sickness pale, reclined. 

" Speed on !" Then flew the writer's pen, 

With grief and fear perplext ; 
For death's sure footsteps nearer drew, 

With each receding text. 

The prompting breath more faintly came — 

*' Speed on !— his form I see — 
That awful messenger of God, 

Who may not stay for me." 



Episcopalians. 429 

" Master, 'tis done." " Thou speakest well, 

Life with thy lines keep pace." — 
They bear him to the place of prayer, 

The death dew on his face ; — 

And there, while o'er the gasping breast 

The last keen torture stole, 
When the high watchword of the skies, 

Went forth that sainted soul. 

John Wickltffe, educated at Oxford in the reign of Edward the 
Third, was the first person in that country who publicly questioned, 
and boldly refuted the doctrines of Popery. He left behind him many 
followers, who were called Wickliffites and Lollards; the latter being 
a term of reproach taken from the Flemish tongue. In the council of 
Constance, 1415, the memory and opinions of WicklifFe, who died 
peaceably at Lutterworth, in 1384, were condemned and soon after his 
bones were dug up and burnt, and the ashes thrown into a brook. This 
impotent rage of his enemies served only to promote the cause of reform 
which WicklifFe had espoused. " Thus," says Dr. Thomas Fuller, 
" This brook conveyed his ashes into Avon, Avon into Severn, Severn 
into the narrow seas, they into the main ocean; and thus the ashes of 
WicklifFe are an emblem of his doctrine, which now is dispersed all the 
world over." Some remains of his old pulpit, in which he first uttered 
his doctrine, are said to be still seen at Lutterworth, and are beheld by 
strangers with veneration. 

Nor were the early efforts of this eminent Reformer. Wickliffe, 
usually denominated the morning star of the reformation, in vain. 

The Church of England broke off from the Romish church in 
the time of Henry the Eighth, when Luther had begun the Reformation 
in Germany. During the earlier part of his reign, Henry was a devout 
Catholic, burnt William Tyndal, who made one of the first and best 
English Translations of the New Testament, and wrote fiercely in de- 
fence of the seven sacraments against. Luther, for which the Pope hon- 
oured him with the title of Defender of the Faith! This title is re- 
tained by the sovereigns of England even to the present day, though 
they are the avowed enemies of that Faith, by contending for which 
he acquired that distinction. Henry falling out with the Pope, took 
the government of ecclesiastical affairs into his own hands; and having 
reformed many enormous abuses, entitled himself Supreme Head of the 
Church. 

When the Reformation in England first took place, efforts were 
made to promote the reading of the Scriptures among the common peo- 



430 Episcopalians. 

pie. Among other devices for the purpose, the following curious one 
was adopted : Bonner, Bishop of London, caused six Bibles to be 
chained to certain convenient places in St. Paul's Cathedral, in London, 
for all that were so well inclined to resort there ; together with a cer- 
tain admonition to the readers, fastened upon the pillars to which the 
Bibles were chained, to this tenor: — " That whosoever came there to 
read, should prepare himself to be edified, and made the better thereby ; 
that he bring with him discretion, honest intent, charity, reverence, and 
quiet behaviour ; that there should no such number meet together there 
as to make a multitude ; that no such exposition be made thereupon 
but what is declared in the book itself; that it be not read with noise 
in time of divine service, or that any disputation or contention be used 
about it ; that in case they continued their former misbehaviour, and 
refused to comply with these directions, the king would be forced 
against his will to remove the occasion, and take the Bible out of the 
church." 

The oldest branch of the Protestant church in the United States is 
the Protestant Episcopal, the history and principles of which we have 
now to trace. 

The age of Elizabeth, fertile in great men, produced especially 
great naval heroes : all the circumstances of the nation favored their 
production. The fierce hostility of Spain forced upon England especial 
attention to her navy. The service of the sea had not as yet grown 
into a separate profession; to equip and to command a ship became a 
common practice of ambitious courtiers, and even of independent country 
gentlemen. The rich plate fleets of Spain often repaid the expense of 
fitting out an expedition, and not seldom was a goodly inheritance sold 
to furnish forth the daring adventurer. To this inducement was added 
the alluring hope of making profitable foreign settlements. The mines 
of Spanish America glittered before the eyes of many an ardent English- 
man ; and he eagerly exchanged his patrimony there for the hope of 
those golden acres which he expected to possess on the other side of 
the Atlantic, on the easiy terms of paying the Queen the fifth part 
of all precious metals. 

Other* causes, moreover, were at work preparing the way for ex- 
tensive emigration. The reformation of religion had restored to its full 
vigor the national life of England ; and one of the first fruits of this 
revival was, its sending forth its race beyond the narrow limits of their 
own land. This tendency to wander has always marked the Anglo- 
Saxon family; and the formation of a middle class, by the diffusion of 
wealth and the spread of mercantile adventure, at once set the current 
into active motion. It was accordingly in the reign of Elizabeth that 



Episcopalians. 431 

the first attempt was made to found an English colony on the shores of 
America. 

The first steps which led to the vast undertaking are not a little 
curious. Among the stirring spirits of the time none adventured more 
in maritime exploits than Captain Martin Frobisher. He " Being per- 
suaded of a new and nearer passage to Cataya [China] than by Cape 
de Buona Speranza, which the Portuguese yearly use, determined with 
himself to go and make full proof thereof." After many delays he ac- 
cordingly set forth Upon the 15th of June, 1576, in two barks of twenty 
and twenty-five tons burden, provisioned for twelve months, on this 
dangerous voyage. Deserted by his second bark, this gallant man 
pushed on in those unknown regions, amidst " Cruel storms of snow and 
haile, great islands of yce, and mighty deere that seemed to be man-' 
kinde, which ranne at him so that hardly he escaped with his life :"■ 
until he discovered the straits which bear his name. Having advanced 
so far, and finding the cold still increasing, he turned his face home- 
ward ; but first being desirous to bring thence some token of his travel, 
he wrought what, in the temper of the times, is termed by his biogra- 
pher " A pretty policy." Knowing that the natives " Greatly delighted 
in toyes and belles, he rang a pretty low bell, making signs that he 
would give him the same who would come and fetch it : and because 
thoy would not come within his danger for feare, he flung one bell unto 
them, which of purpose he threw short, that it might fall into the sea 
and be lost ; and to make them more greedy of the matter, he rang a 
louder bell, so that in the end one of them came neere the ship side to 
receive the belle, and was taken himself; for the captain being readily 
provided, let the bell fall, and caught the man fast, and plucked him 
with maine force, boat and all, into his barke ; which strange infidell, 
whose like was never seene, read, nor heard of before, was a sufficient 
witness of the captains farre and tedious travel." 

But the native thus cruelly kidnapped was not the only specimen 
they gathered. They brought home also " Some floures, some greene 
grass, and one a piece of blacke stone, much like to a sea-cole in coloure, 
which by the weight seemed to be some kind of metall or minerall." 
This was "A thing of no account at first sight, in the judgment of the 
captain ;" but after his return " It fortuned a gentlewoman, one of the 
adventurers' wives, to have a piece thereof, which by chance she threw 
and burned in the fire so long, that at the length being taken forth and 
quenched in a little vinegar, it glistered with a bright marquesset of 
gold ;" whereupon, having been adjudged by certain goldfiners in Lon- 
don "To holde golde, and that very nobly for the quantity," it inflamed 
the public mind with notions of the great wealth of those parts ; and in 



432 Episcopalians. 

the hope of rivalling the mines of Peru, another expedition was shortly 
afterwards sent forth. 

The captain's "Special commission" on this voyage was directed 
to the searching for this golden ore ; and so high was expectation raised, 
that he was admitted, before he sailed, into the Queen's presence; and 
after " Kissing her highness' hand, with gracious countenance and com- 
fortable words, departed towards his charge," He sailed with three 
ships on May 26, 1577, hoping to bring home vast spoils of gold from 
the frozen shores of the meta incognita. On reaching this inhospitable 
coast, these expectations were increased by their finding "Spiders, 
which, as many affirm, are signes of great store of gold," and by the 
assurance that streams flowed into the sea beneath the frozen surface, 
"By which the earth within is kept warmer, and springs have their 
recourse, which is the only nutriment of gold and minerals." 

When, therefore, the expedition reached the Straits, no new dis- 
coveries were attempted ; but having, " With five poore miners and the 
help of a few gentlemen and soldiers," who labored so hard that, by 
" Overstraining, they received hurts not a little dangerous," "Reasona- 
bly well filled their shippes," they set sail with about 200 tons of ore, 
"Every man therewithal well comforted," and reached home safely on 
the 23d day of September. 

The captain of the returning expedition repaired to Windsor, "To 
advertise her Majesty of his prosperous proceedings." These were con- 
sidered of so promising a character, that a larger expedition was soon 
planned, which was to carry out a " Number of chosen soldiers and 
discreet men who should be assigned to inhabit there." For this pur- 
pose forty mariners, thirty miners, and thirty soldiers, besides gentle- 
men, goldfiners, bakers, carpenters, and other necessary persons, were 
embarked on board of " Fifteen sayle of good ships," which set off from 
Harwich on the 31st of May, 1578. 

The name of one other adventurer must not be left unrecorded, 
since a higher object than the thirst of gold Jed him to face the dangers 
of the frozen sea. This was one '• Master Wolfall, a learned man, ap- 
pointed by Her Majesty's Council to be their minister and preacher, who, 
being well seated and settled at home in his owne countrey, with a 
good and large living, having a good honest woman to wife and very 
towardly children, being of good reputation amongst the best, refused 
not to take in hand this painfull voyage, for the only care he had to 
save soules and to reform those infidels, if it were possible, to Christi- 
anitie." 

Frobisher again acted as admiral ; but the season was less favor- 
able than it had been in former years. The straits were closed ; and 



Episcopalians. 433 

they were " Forced man}' times to stemme and strike great rocks of 
yce, and so, as it were, make way through mighty mountaines." The 
icebergs were so vast, that, under the action of the sun, their tops 
melted and poured down streams "Which made a pretie brooke, able to 
drive a mill." One bark was struck by such a floating island, and 
" Sunk down therewith in the sight of the whole fleete ;" whilst* the 
rest " Werefaine to submit themselves and their ships to the mercy of 
the unmercyful yce, strengthening the sides of their ships with juncks 
of cables, beds, mastes, plankes, and such like, which being hanged 
overboard, on the sides of their ships, might the better defend them 
from the outrageous sway and stroke of the said yce." " The brunt," 
however, " of these so great and extreme dangers, the painfull mariners 
and poore miners overcame," and about the beginning of August, they 
reached their former harbor in safety; for which " they highly praysed 
God, and altogether, upon their knees, gave Him due, humble 5 and 
heartie thanks." Upon such occasions, " Master Wolfall celebrated a 
communion upon land, at the partaking whereof was the captaine and 
many other gentlemen, and souldiers, mariners, and miners, with him. 
The celebration of the Divine mystery was the first signe, seale, and 
confirmation of Christ's name, death, and passion ever knowen in these 
quarters." 

Bat it was soon found that the main object of the expedition must 
be abandoned. The fear of death from cold and hunger possessed those 
who were selected to remain, and they threatened a mutiny. In the 
quaint language of their historian, they did " Greatly feare being driven 
to seek sowre sallets amongst the cold cliff's;" and it was at length re- 
solved that they should defer the intended settlement until another 
year, and return home, laden with the black ore which promised gold. 
When this delusion was discovered we are not told ; but after this voy- 
age, the " Black ore" is never mentioned farther. 

Such were the first attempts at forming an English settlement in 

America ; fruitless in themselves, and yet preparing the way for wiser 

and more successful efforts. Men with nobler aims than finding ore of 

gold were soon engaged in the work. Sir Humphrey Gilbert, himself 

a courtier of Queen Elizabeth, and nearly connected with that " Prince 

of courtesy," Sir Walter Raleigh, was "The first of our nation that 

caused people to erect an habitation and government in these countreys." 

Instead of seeking to discover mines and acquire great riches suddenly, 

he desired "To prosecute effectually the full possession of these so ample 

and pleasant countreys for the crown and people of England." Amidst 

the motives given for this his so " Virtuous and heroical minde," are 

"The honor of God, compassion of poore infidels captived by the devil 

28 



434 Episcopalians. 

(it seeming probable that God hath reserved these Gentiles to be reduced 
into Christian civility by the English nation.) advancement of his honest 
and well-disposed countrymen willing to accompany him in such honor- 
able actions, and reliefe of sundry people within this realme distressed." 

These were great and noble ends, and they were not lightly under- 
taken ; he knew that " The carriage of God's word into those very 
mighty and vast countreys was a high and excellent matter, likely to 
excite God's heavy judgments if it were intermeddled in with base 
purposes." 

His preparations were suitable to these convictions. He sacrificed 
the bulk of his fortune at home, in order to complete the equipment of 
his ships ; and gathered a numerous party of volunteers to settle this 
new land. The letters patent, which were granted to him by the Queen, 
proceed upon the supposition, that the spread of the Christian faith 
amongst the natives justified such, settlements. His patent granted 
him " Free power and liberty to discover all such heathen lands as 
were not actually possessed by any Christian prince or people." To 
his settlers were secured the rights of Englishmen ; whilst to himself 
was assigned the sole jurisdiction, civil and military, of the country 
within two hundred leagues of his settlement, "Provided always, that 
the statutes he devized should be, as near as conveniently might, agree- 
able to the laws and policy of England ; and provided also, that they 
be not against the true Christian faith professed in the Church of Eng- 
land." 

Disappointment, alas, succeded to disappointment, but it could not 
damp the spirit which was kindled ; and Gilbert found a worthy suc- 
cessor in his half brother, Sir Walter Raleigh. In March, 1584, he 
obtained a patent, and sent forth two well-appointed vessels, which 
sailed at once to the coast of Carolina. Raleigh was too much engaged 
at court to lead the expedition; and his commanders, who seem to 
have been men of no mark, only landed to take possession of the soil, 
and then returned to spread abroad in England the fame of the paradise 
which they had seen. 

Charmed with these descriptions, Elizabeth bestowed upon the new 
country, as a record of herself, the title of Virginia ; and Raleigh sent 
out, in the following year, seven vessels, manned with more than one 
hundred colonists. But again the incapacity of their commanders dis- 
appointed all his hopes. The resources of the expedition were waste 
in a fruitless search for mines of gold, until, at length, fifteen men being 
left behind to guard the island of Roanoke, on the shores of what is 
now known as North Carolina, the rest of the intended colony returned 
to England. Amongst these were some who had noted carefully the 



Episcopalians. 435 

natural advantages of the country they had visited, and their report 
kept alive the spirit of adventure. It is not a little curious to review 
their discoveries. One of them was the value of the tuberous roots of 
the potato ; and the other is thus stated by Thomas Hariot, ' ; A man of 
learning, and a very observing person, a domestick of Sir Walter's, and 
highly in his patron's friendship." — u There is an herb which is sowed 
apart by itself, and is called by the natives uppowoc. The leaves 
thereof being dried and brought into powder, they use to take the fume 
or smoke thereof by sucking it through pipes made of clay, into their 
stomach or head : from whence it purgeth superflueous fleame, and 
other grosse humores, and openeth all the pores of the body ; . , . 
whereby their bodies are notably preserved in health. This uppowoc 
is of so precious estimation amongst them, that they thinke their gods 
are marvellously delighted therewith ; whereupon sometime they make 
hallowed fires, and cast some of the powder thereon for a sacrifice : 
being in a storme upon the waters, to pacify their gods they caste some 
therein and into the aire ; also, after an escape of danger, they caste 
some into the aire likewise : but all done with strange gestures, stamp- 
ing, sometime dancing, clapping of hands, holding up of hands, and 
staring up into the heavens, uttering therewithall and chattering strange 
words and noises. We ourselves, during the time we were there, used 
to sucke it after their manner, as also since our return, and have found 
many rare and wonderfull experiments of the vertues thereof: of which 
the relation would require a volume by itself: the use of it by so many 
of late, men and women of great calling, as els, and some learned phy- 
sicians also, is sufficient witnesse." 

"It is related," says the historian of Virginia, "That a country 
servant of Sir Walter's bringing him a tankard of ale into his study as 
he was intently engaged at his book, smoking a pipe of tobacco, the 
fellow was so frightened at seeing the smoke reek out of his mouth, 
that he threw the ale into his face in order to extinguish the fire, and 
ran down stairs alarming the family, and crying out his master w T as on 
fire, and, before they could get up, would be burnt to ashes." 

One result followed from this voyage. Raleigh learned from it to 
look to agricultural produce as the staple of his intended colony. In 
the next spring a fleet of transports sailed, carrying out a numerous 
band of emigrants, who, with their wives and families, adventured 
themselves to settle in this new world. They landed upon the island 
of Roanoke, where, as an evil omen, they found nothing but the scat- 
tered bones of their unhappy predecessors. There, however, they 
founded the city of Raleigh ; and here was born the first Anglo-Ameri- 
can, the grand-daughter of Raleigh's governor ; Virginia Dare. 



436 Episcopalians. 

But the great work in which Raleigh, who on his return to Eng- 
land had been publicly put to death for former alleged treason, had 
been a pioneer, was now about to be accomplished. The various expe- 
ditions he had manned kept up a constant intercourse between America 
and England ; and in 1606, a new company applied for and obtained 
from James I., a charter for the settling of Virginia. The names of two 
knights, several gentlemen, and Richard Hackluyt, clerk, prebendary 
of Westminster, appear in this document. 

This design included the establishment of a northern and southern 
colony ; and amidst " The articles, instructions, and orders " of the 
charter, provision was made for the due carrying out of that which is 
the highest end of every Christian colony. For it is expressly ordered, 
that "The said presidents, councils, and ministers should provide that 
the true word and service of God be preached, planted, and used, ac- 
cording to the rites and doctrine of the Church of England, not only in 
the said colonies, but also, as much as might be, amongst the savages 
bordering upon them ;" and "That all persons should kindly treat the 
savage and heathen people in those parts, and use all proper means to 
draw them to the true service and knowledge of God." 

This expedition sailed upon the 19th of December, 1606, and 
reached Cape Henry, in Virginia, on the 26th of April, 1607. Their 
voyage had been tedious and dangerous : and would have been abso- 
lutely ruined by internal disagreement, but for the healing influence of 
the Rev. Robert Hunt, a priest of the English Church, who, as their 
first chaplain, accompanied the expedition. Happy were they in the 
choice of this good man, who went forth to the strange land with all 
the zeal and earnestness of apostolic times. " Six weekes," says one 
of the party, " Wee were kept in sight of England by unprosperous 
winds ; all which time Mr. Hunt, our preacher, was so weake and sicke 
that few expected his recoverie : yet although wee were but ten or 
twelve miles from his habitation (the time wee were in the Downes,) 
and notwithstanding the stormy weather, nor the scandalous imputation 
(of some few, little better than atheists, of the greatest rank amongst 
us) suggested against him, all this could never force from him so much 
as a seeming desire to leave the businesse, but preferred the service of 
God, in so good a voyage, before any affection to contest with his god- 
lesse foes, whose disastrous designs had even then overthrowne the bu- 
siness, had he not, with the water of patience and his godly exhorta- 
tions (but chiefly by his true devoted example,) quenched these flames 
of envy and dissension." 

Fresh troubles broke out in the little band as soon as they arrived, 
when again his influence alone healed the division ; and he had the joy 



Episcopalians. 437 

of administering the holy eucharist to the united company upon the 
14th of May, 1607, the day after their first landing. Here, on a penin- 
sula, upon the northern shore of James River, was sown the first seed 
of Englishmen, who were in after years to grow and multiply into the 
great and numerous American people. It was an omen for good, that 
almost their first act on reaching land was to offer unto God this ap- 
pointed " Sacrifice of prayer and thanksgiving ; and that amongst the 
first humble reed-thatched houses in which, under the name of James 
Town, they found shelter for themselves, they at once erected one to be 
the church and temple of the rising settlement. 

After a season marked by many severe trials, a clergyman named 
Whitaker, son of the celebrated master of St. John's College, Cam- 
bridge, settled at James Town, and was established " In a handsome 
church," which, through the zeal of the settlers, was one of the first 
buildings raised. Whitaker was no unworthy successor of Hunt. By 
the saint-like Nicholas Ferrar, his contemporary, he was honored with 
the title of " Apostle of Virginia." " I hereby let all men know," 
writes W. Crashaw, in 1613, " That a scholar, a graduate, a preacher, 
well borne and friended in England ; not in debt nor disgrace, but com- 
petently provided for, and liked and loved where he lived ; not in want 
but (for a scholar as these days be) rich in possessions, and more in pos- 
sibility, of himself, without any persuasion (but God's and his own 
heart's,) did voluntarily leave his warm nest, and, to the wonder of his 
kindred, and amazement of them that knew him undertake this hard, 
but, in my judgment, heroicall resolution to go to Virginia, and helpe 
to beare the name of God unto the Gentiles." 

With the name of Whitaker is joined the romantic story of the 
first Indian convert, whom he baptized into the Church of Christ. 
Pocahontas, the favorite daughter of Powhatan, the most powerful In- 
dian chieftain of those parts, then a girl of twelve years old, saved from 
barbarous murder Captain Smith, the early hero of this colony, whilst 
a prisoner at her father's court. For years she remained the white 
man's constant friend and advocate ; and even dared to visit, on 
more than one errand of mercy, the new settlement of James Town. 
After Captain Smith's removal from Virginia, Pocahontas was ensnared 
by treachery, and brought a prisoner to the English fort. But her 
captivity was turned into a blessing, She received the faith of Christ, 
and was not only the first, but one of the most hopeful of the whole 
band of native converts. Her after-life was strange. She formed a 
marriage of mutual affection with an English settler of good birth ; 
who, after a time, visited his native land, taking with him to its shores 
his Indian wife and child. She was received with due respect in Eng- 



438 Episcopalians. 

land ; visited the English court (where her husband bore the frowns of 
the royal pedant James I., for having dared to intermarry with a prin- 
cess ;) and, after winning the good will of all, just on the eve of her 
return, died at Gravesend, aged twenty-two, in the faith of Jesus. 
" What would have been the emotions," well asks Dr. Hawks, the ec- 
clesiastical historian of Virginia, "Of the devoted missionary, when he 
admitted Pocahontas to baptism, could he have foreseen that, after the 
lapse of more than two hundred years, the blood of this noble-hearted 
Indian maiden would be flowing in the veins of some of the most distin- 
guished members of that Church, the foundations of which he was then 
laying !" 

But though thus happy in her early clergy, it must not be sup- 
posed that the infant Church of Virginia flourished without many a 
drawback. The mass of those who flock to such a settlement will ever 
be, like David's followers in the desert, men of broken fortunes and un- 
governed habits ; the bonds of society are loose ; strong temptations 
abound ; and there will be much that must rebel not only against 
morals and religion, but even against civil rule. So it was in this case ; 
and to such a pitch, at one time, had this insubordination risen, that 
but for the governor's proclaiming martial law, the whole society had 
perished through internal strife. 

This code of law may still be seen ; and, as is implied in its title 
— "Lawes divine, morall, and martial!, for Virginia" — it enforced 
obedience to the faith of Christ, as the foundation of all relative obli- 
gations. 

It is certain that many pious and charitable persons in England 
w T ere very warmly interested in the conversion of the natives. Money 
and books, church plate and other furniture, were liberally contributed. 
A college was in a fair way of being founded ; to the support of which 
lands were appropriated, and brought into a state of cultivation. Some 
few instances of the influence of gospel principles on the savage mind, 
particularly Pocahontas, already mentioned, and Chanco, gave sanguine 
hopes of success, and even a massacre of many of the Indians, did not 
abate the ardor of that hope in the minds of those who indulged it. 
The experience of almost two centuries has not extinguished it. There 
may be some fruit which, though not splendid nor extensive, yet may 
correspond with the genius of a religion which is compared by its au- 
thor to " Leaven hid in the meal." The power of evangelical truth on 
the human mind must not be considered as void of reality, because not 
exposed to public observation. Thus many large-hearted Christians 
helped on these good beginnings. The Bishop of London raised one 
thousand pounds towards the expenses of their infant college ; an un- 




POCAHOXTAS. 



439 



Episcopalians. 441 

known benefactor sent five hundred pounds more, to be laid out in in- 
structing the young Indians in the faith of Christ. Money to be spent 
in building churches, and providing communion-plate for those already 
built, flowed in from other quarters. An exemplary zeal appears in all 
the dealings of the company. They impressed upon their governors 
that they " Should take into their especial regard the service of Al- 
mighty God, and the observance of his divine laws ; and that the peo- 
ple should be trained up in true religion and virtue." They urged them 
" To employ their utmost care to advance all things appertaining to the 
order and administration of divine service according to the form and 
discipline of the Church of England, carefully avoiding all factious and 
needless novelties, which only tend to the disturbance of peace and 
unity." 

They besought them "To use all probable means of bringing over 
the natives to the knowledge of God and his true religion; to which 
purpose, the example given by the English in their own persons and 
families will be of singular and chief moment." They suggest to them 
that " It will be proper to draw the best disposed amongst the Indians 
to converse and labor with our people for a convenient reward, that 
thereby, being reconciled to a civil way of life, and brought to a sense 
of God and religion, they might afterwards become instruments in the 
general conversion of their countrymen, so much desired ; that each 
town, borough, and hundred, ought to procure, by just means, a certain 
number of children to be brought up; that the most towardly of these 
should be fitted for the college. In all which pious work they earnestly 
require help and furtherance, not doubting the particular blessing of 
God upon the colony." 

All these good beginnings were advancing in the settlement. The 
headship of the college was accepted by an exemplary man, Mr. George 
Thorpe, of good parts and breeding, (he had been of the king's bed- 
chamber in England,) from an earnest desire of helping on the conver- 
sion of the Indians. His heart was given to this w r ork, and he sought 
to further it in every way. He visited the Indian chiefs at their own 
haunts, to win them over to the faith of Christ ; and* he w T as ever 
watching in the colony to remove every ground of quarrel or offence. 

From the Indians, however, the colonists again and again suffered. 
But after a while they were once more reduced to order, when the first 
seven laws out of thirty-five passed two years afterwards, provided for 
the interests of religion. They required the erection of a house of 
worship, and the separation of a burial-ground, on every plantation ; 
they enforced the attendance of the colonists at public worship ; pro- 
vided for uniformity of faith and worship with the English Church ; 



442 Episcopalians. 

prescribed the observance of her holidays, and of a yearly fast upon 
the anniversary of the massacre ; and enjoined respectful treatment and 
the payment of a settled stipend to the colonial clergy. This salary 
was paid in tobacco. 

Hitherto the thread of our history has run along almost entirely 
with that of the single colony of Virginia. But from this time we 
must include in our notice many of her sister settlements : and for this 
purpose it will be convenient to survey their religious posture at this 
time, and from their first beginning. 

Very different now was the condition of the continent from its state 
when the first settlers in Virginia landed on its shores. Then, in all 
the great wilderness around them, the Lord of heaven was an unknown 
God. The echoes of its vast forests had never yet awoke to the name 
of Christ ; the whole expanse was only dotted here and there by the 
scattered wigwams and hunting-lodges of the savage Indians. But now, 
along the whole coast, and continually more and more inland, a busy 
swarming people, bearing the Christian name, were overspreading all 
its extent, and driving back before them the retiring wave of Indian 
life. 

Some of these settlements had been formed but little later than 
Virginia, though under a widely-different religious influence. 

Thus the district of Pennsylvania had been settled in 160S, one 
year after Virginia, by the Dutch. Whilst about 1627, some Swedish 
emigrants seated themselves at New York and New Jersey, and long 
held possession of them. For, though the English laid claim, as first 
discoverers, to the whole northern continent, it was not till 1664 that 
the Dutch governor surrendered to the summons of Sir. R. Cave, and 
transferred to English rule the city of New r Amsterdam, which, with 
its change of rulers, changed also its name, and became thenceforth 
New York, Here, therefore, w^ere established the religious rites and 
usages of the Dutch and Swedish Presbyterian worship. 

In 1683 a different element was largely introduced, when New- 
castle Town, with twelve miles of the surrounding country, was sold 
by the Duke ©f York, to whom it had been granted by the crown, to 
William Penn, who built the city of Philadelphia, and peopled it with 
Quakers. 

Thirteen years before (in 1670), Carolina had been granted by 
King Charles II,, to Lord Berkely and others, who established there a 
constitution, drawn up by the celebrated John Locke, which professed 
to establish perfect religious equality among all sects ; requiring, how- 
ever, that every young man should publicly enroll himself as a member 
of some denomination. 



Episcopalians. 443 

Bordering directly on Virginia, Maryland was settled, in 1633, by 
about two hundred English families, of Roman Catholic tenets, under 
the direction of Lord Baltimore, which soon grew into a flourishing 
community. All who professed faith in Jesus Christ were allowed the 
free exercise of their religion, but Catholicism was long the prevailing 
belief. 

But of ull these colonies, the most important under every aspect, 
were those which had peopled the extensive district known as New 
England. Its first settlers had been driven from England by persecu- 
tion, and it was very long before they would allow among them the 
residence or the worship of an Episcopalian. 

In 1679, however, a petition, from a large body of persons in their 
chief town of Boston, was presented to King Charles II., praying 
" That a church might be allowed in that city for the exercise of re- 
ligion according to the Church of England." This request was grant- 
ed, and a church erected for the purpose, bearing the name of " The 
King's Chapel." Far more considerable matters followed the inquiry 
which this step occasioned. It was found, that throughout all that 
populous district there were but four who called themselves minis- 
ters of the Church of England ; and but two of these who had 
been regularly sent forth to the work. This was a state of things 
which could not be endured ; and by a happy movement, the 
bishops of the Church set themselves to find some means for its cor- 
rection. They determined to associate themselves into a body for this 
purpose, with such devout members of the laity and clergy as God 
should incline to join them in their work of mercy. They issued their 
address to the community, and were joined by ready hearts on all sides ; 
so that, having applied for and obtained a charter of incorporation, they 
met for dispatch of business, as the Society for the Propagation of the 
Gospel, in June, 1701, under the Archbishop of Canterbury as their 
president. Many great names in the English Church appear in the 
catalogue of their first and warmest supporters, amongst the chief of 
whom were Bishop Beveridge, Archbishops Wake and Sharp, and 
Bishops Gibson and Berkeley. 

In the year 1685, the Bishop of London persuaded Dr. Blair to go 
as his commissary to Virginia. For fifty-three years he held this office, 
and zealously discharged its duties. By him the long-neglected pro- 
ject of training for the ministry the English and Indian youth whs 
happily revived, and through his unwearied labors brought at last to 
a successful close in the establishment of the college of " William 
and Mary." 

Great as were the difficulties in their way, the Episcopalians 



444 Episcopalians. 

generally grew and multiplied. Sometimes a wealthy resident would 
build a church upon his own estate ; sometimes the movement rose 
among the mass of poorer persons. " I have lately/' says one of 
these reports from the clergy, " been preaching at New-Haven, where 
the college is, and had a considerable congregation, and among them 
several of the scholars, who are very inquisitive about the principles 
of our Church ; and after sermon ten of the members of the Church 
there subscribed £100 towards the building a church in that town, and 
are zealously engaged about undertaking it ; and I hope in a few years 
there will be a large congregation there." "It is with great pleasure," 
says another, " that we see the success of our labors in the frequent 
conversions of dissenting teachers in this country, and the good dispo- 
sition towards the excellent constitution of our Church growing amongst 
the people wherever the honorable society have settled their missions. 
Sundry others of their teachers are likely to appear for the Church ; 
and two very honest and ingenious men have declared themselves this 
winter. . . . We are persuaded that it is from a serious and im- 
partial examination of things, and the sincere love of truth and sense 
of duty, that they have come over to our communion." 

In Connecticut the roots of Episcopacy took a deeper hold in the 
soil, from the action of the storms amongst which she had grown up. 
In no part of America was her communion so pure and apostolic as 
here. Her clergy were, for the most part, natives — men of earnest 
piety, of settled character, and well established in Church principles ; 
and so greatly did she flourish, that at the outbreak of the troubles 
which ended in the separation of the colonies and mother country, 
there was every reason for believing that another term of twenty 
years' prosperity, such as she had last enjoyed, would have brought 
full half the population of the state within her bosom. 

The best calculation of the numbers of the white population, and 
of the various religious persuasions on the continent of North America, 
transmitted to the Bishop of London, in 1761, gave the following re- 
sults : — 



Episcopalians. 



445 











Quakers, Uer- 








Oh h 


Presbyteri- 


man & Dutch 


North American Continent. 


"Whites. 


L urcn 


ans and In- 


of various 








l eopie. 


dependents. 


sects, Jews, 












Catholics, etc. 


Newfoundland and No\ 


a Scotia, 


25,000 


13,000 


6,000 


6,000 


Four New-England Co 


onies, 










New Hampshire - 


30,000 










Massachusetts 


250,000 










Rhode Island 


35,000 






i 


Connecticut 


120,000 






I 






435,000 


40,000 


250,000 


145,000 






New York 


- 


100,000 


25,000 


20,000 


55,000 


New Jersey 


- 


100,000 


16,000 


40,000 44,000 


Pennsylvania - 


- 


280,000 


65,000 


45,000 


170,000 


Maryland 


- 


60,000 


36,000 


6,000 


18,000 


Virginia - 


- 


80,000 


60,000 


10,000 


10,000 


North Carolina 


- 


36,000 


18 ; 000 


9,000 


9,000 


South Carolina, 
Georgia - 


- 


22,000) 
6,000/ 


20,000 


5,000 


3,000 


Total - 


1,144,000 


293,000 


391,000 


460,000 



The great evil which had always prevented the success of Episco- 
pacy in these colonies had been the want of bishops on the spot, who 
should extend the blessings of the church, provide a ministry, and cor- 
rect the evils which should spring up. So early as 1712 the Society 
for the Propagation of the Gospel had petitioned the government on the 
subject, but for a long time all was in vain. 

These entreaties and remonstrances were not confined to this so- 
ciety. Some were always found who were ready to urge this duty on 
the nation. Foremost amongst these stands Bishop Berkeley, whose 
noble devotion to this great cause deserves more than a mere passing 
notice. Possessed of a most subtle understanding, he had already ac- 
quired fame and eminence, when the spiritual destitution of America 
attracted his attention. A finished and travelled scholar ; the friend 
of Steele, and Swift, and Pope ; and in possession of the deanery of 
Derry, — he was willing to renounce all, in order to redress this pressing 
evil. "There is a gentleman of this kingdom," writes Dr. Swift to 
the Lord-Lieutenant in 1724, "Who is just gone to England ; it is Dr. 
George Berkeley, dean of Derry, the best preferment amongst us. . . . 
He is an absolute philosopher with regard to money, titles and power ; 
and for three years past hath been struck with a notion of founding an 
University at Bermuda by a charter from the crown. He hath seduced 
several of the hopefullest young clergymen and others here, many of 
them well provided for, and all of them in the fairest way of preferment ; 



446 Episcopalians. 

but in England his conquests are greater, and I doubt will spread very 
far this winter. He shewed me a little tract which he designs to pub- 
lish ; and there your Excellency will see his whole scheme of a life 
academico-philosophical, of a college founded for Indian scholars and 
missionaries, where he most exorbitantly proposeth a whole hundred a 
year for himself, forty pounds for a fellow, and ten for a student. His 
heart will break if his deanery be not taken from him, and left to your 
Excellency's disposal. I discourage him by the coldness of courts and 
ministers, who will interpret all this as impossible and a vision; but 
nothing will do. And therefore I humbly entreat your Excellency 
either to use such persuasions as will keep one of the first men in this 
kingdom for learning and virtue quiet at home, or assist him by your 
credit to compass his romantic design, which, however, is very noble 
and generous, and directly proper for a great person of your excellent 
education to encourage." 

On this errand Berkeley went to London, and having found access 
by a private channel to George I., he so far interested him in the pro- 
ject, that the king granted a charter for the new foundation, and com- 
manded Sir Robert Walpole to introduce and conduct through the 
House of Commons an address for the endowment of the college with 
d£2Q,000. After six weeks' struggle against "An earnest opposition, 
from different interests and motives," the address was "Carried by an 
extraordinary majority, none having the confidence to speak against it, 
and but two giving their negatives in a low voice, as if ashamed of it." 
But now, when it might have seemed that " All difficulties were over," 
tbey were little more than beginning, " Much opposition being raised, 
and that by very great men, to the design." Sir Robert Walpole was 
averse to the whole measure ; and a year and a half after the grant of 
the charter, it was " With much difficulty, and the peculiar blessing 
of God, that it was resolved to go on with the grant, in spite of the 
strong opposition in the cabinet council." But Berkeley's r-esolution 
was equal to every obstacle ; though he complains of having u To do 
with very busy people at a very busy time," he was, by May, 1727, 
" Very near concluding the crown-grant to the college, having got over 
all difficulties and obstructions, which were not a few." At this mo- 
ment, and before the broad seal was attached to the grant, the king 
died ; and he had all to begin again. 

W 7 ith untired energy he resumed his labors, and " Contrary to the 
expectations of his friends," so well succeeded, that by September, 
1728, he was able to set sail with a new-married wife for the land of 
his choice. He went first to Rhode Island, where he intended to lay 
in some necessary stock for the improvement of his proposed college 



Episcopalians. 447 

farms in the Bermudas. Here he awaited the payment of the £20,000 
endowment of his college. But a secret influence at home was thwart- 
ing his efforts. His friends in vain importuned the minister on his be- 
half, and equally fruitless were his own earnest representations. The 
promised grant was diverted to other objects. With the vigor of a 
healthy mind, he was laboring in his sacred calling amongst the in- 
habitants of Newport, Rhode Island, where his memory is yet precious, 
and where his church and spire, surmounted by a crown, the very last 
remnant of royalty, in the land, is yet shown, making provision for his 
future college, and serving God with thankfulness for the blessings he 
possessed. " I live here," he says, " Upon land that I have purchased, 
and in a farm-house that I have built in this island ; it is fit for cows 
and sheep, and may be of good use in supplying our college at Ber- 
muda. Amongst my delays and disappointments, I thank God I have 
two domestic comforts, my wife and my little son ; he is a great joy to 
us ; we are such fools as to think him the most perfect thing in its 
kind that we ever saw." For three years he patiently awaited the 
means of accomplishing his purpose; until Bishop Gibson extracted 
from Sir Robert Walpole a reply, which brought him home. " If," 
said he, " You put this question to me as a minister, I must assure 
you that the money shall most undoubtedly be paid as soon as suits the 
public convenience ; but if you ask me as a friend, whether Dr. Berke- 
ley should continue in America, expecting the payment of £20,000, I 
advise him by all means to return home to Europe, and to give up his 
present expectations." 

Thus was this noble project, and the labor of seven years of such 
a life, absolutely thwarted. One consequence alone remained. The li- 
brary intended for his college was left by Berkeley at Rhode Island, 
and sowed in after years the seed of truth amongst that people. He 
himself returned to England ; and until his death, in 1753, repeatedly 
endeavored to arouse his country to the due discharge of its duty to 
the western colonies. All, however, was in vain ; no bishop diffused 
the blessings of his church over the land till after the revolution. 

Indeed it may be added here, that long before the change in gov- 
ernment took place, not only in the east but in Virginia itself, a strong 
feeling against American Episcopacy began to exist. In such a state 
of things unanimity of effort to secure the episcopate was manifestly 
hopeless. Some of the southern clergy boldly rebuked their more time- 
serving brethren ; and an "Appeal" was published "From the clergy 
of New York and New Jersey to the Episcopalians in Virginia," full of ar- 
guments which, on their common principles, admitted of no answer. 
But events were hastening on to a far different end. The storm of revolu- 



448 Episcopalians. 

tion was already breaking on the land ; and till its fury had swept past, 
the desire of every pious churchman must be unattainable. 

The peace, which was proclaimed in April 1783, found the church 
wasted and almost destroyed. The ministrations of the northern clergy 
had been suspended by their conscientious loyalty ; and with the recog- 
nition of American independence the connection of the missionaries of 
the venerable society with the land in which they had labored hitherto 
was abruptly ended. In the south, its condition was not greatly better. 
Virginia had entered on the war with one hundred and sixty-four 
churches and chapels, and ninety-one clergymen spread through her 
sixty-one counties. At the close of the contest, a large number of her 
churches were destroyed ; ninety-five parishes were extinct or forsaken ; 
of the remaining seventy-two, thirty-four were without ministerial 
services ; while of her ninety-one clergymen, only twenty-eight re- 
mained. "To this day, the mournful monuments of that destruction 
sadden the Churchman's heart throughout the ' Ancient Dominion. ? 
As he gazes,' 7 says Dr. Hawks," " Upon the roofless walls, or leans 
upon the little remnants of railing which once surrounded a now de- 
serted chancel ; as he looks out through the openings of a broken wall, 
upon the hillocks under which the dead of former years are sleeping, 
with no sound to disturb his melancholy musings save the whispers of 
the wind through leaves of the forest around him, he may be pardoned 
should he drop a tear over the desolated house of God." At that time, 
the prospect was indeed depressing. The flocks were scattered and 
divided ; the pastors few, poor, and suspected ; their enemies dominant 
and fierce. Nothing but that indestructible vitality with which God 
has endowed his church could have kept it alive in that day of rebuke 
and blasphemy. Nor was it her communion only which had suffered ; 
a blighting influence pervaded all the moral atmosphere. Religion, in 
its most general form, was every where depressed. It has been often 
seen, in the dealings of God with his people, that mortality becomes 
the seed of life. " Except a corn of wheat fall into the ground and die, 
it abideth alone ; but if it die, it bringeth forth much fruit." " That 
which thou sowest is not quickened, except it die." And so it was 
now with the Episcopal Church in America, Crushed it was, and 
almost brought to nothing ; made the very prey of its enemies ; aban- 
doned, of necessity, by the fostering hand which from without had so 
long sheltered it ; weak in the sunken spirits of its own children ; yet 
even in that hour of darkness and depression, preparing to arise in a 
perfectness of discipline and strength which it never had known, and 
never could know, whilst, instead of being planted as a substantive 
communion, it was treated as a distant, incomplete, and feeble branch 




Bishop White. 



20 



449 



Episcopalians. 



451 




Christ Church, Philadelphia. 

of one settled in another land. It had within itself the principle of life ; 
and now that it was cast out into the field of the world, although sud- 
denly and rudely, it began to strike its roots, and put forth its tender 
buds. 

At this dangerous time God had richly endued one of his servants 
with those gifts of judgment and temper which were needful for the 
crisis ; and hence the name of William White will ever be recorded 
by the grateful remembrance of the Western Episcopal Church. The 
Revolutionary war found him the assistant minister of Christ Church, 
and St. Peter's, Philadelphia. Mild in manners, meek in spirit, and 
large in toleration of the views of others, he was yet firm and decided 
in his own. Early in the war he joined, from conviction, the side of 
the colonists, and, at its darkest moment, publicly committed himself to 
it, by undertaking the Chaplaincy of Congress. The progress of the 
war left him the sole minister of Christ Church and St. Peter's, and the 
election of the vestry made him their rector. When the cause of colo- 



452 



Episcopalians. 




Independence Hall, Philadelphia. 



nial independence triumphed, his presence in a great measure turned 
aside the angry jealousies with which the young republic looked on the 
connexion to which he belonged. His consistent conduct was well 
known ; and Washington was one of those who worshipped at his 
church. Men would hear from him what they would not from another. 
Nor was he slow to employ this advantage for the general good. His 
views w r ere early turned to gathering the various flocks which were 
scattered through the States into one visible communion. Early in 
August, 1782, despairing of the speedy recognition of American inde- 
pendence, and perceiving their ministry gradually approaching to anni- 
hilation, while England was as unwilling to give, as America to receive 
the Episcopate from her, he proposed a scheme for uniting the different 
parishes in convention, and on behalf of their whole body, committing 
to its president and ethers the powers of ordination and discipline. This 
proposal sprung from no conscious undervaluing of Episcopacy, but from 
a belief that in an exigency in which a duly authorised ministry could 
not be obtained, the paramount duty of preaching the gospel, and the 



Episcopalians. 453 

worshipping of God on the terms of the Christian covenant, should go 
on in the best manner which circumstances permitted. Should more 
favorable prospects dawn upon them, and the succession be obtained, he 
proposed, by a provisional ordination, to supply any deficiencies of 
ministerial character in those who had been thus ordained. In the very 
month in which Mr. White's pamphlet was published, the hearts of all 
were gladdened by clear symptoms of approaching peace between the 
mother country and her now independent colonies. This was no sooner 
established than Mr. White abandoned his scheme, and, daring to look 
on to greater things, set himself to gather into one the various limbs of 
the Episcopal communion, that they might apply in concert to the 
mother country for the consecration of their Bishops. He began with 
his own State of Pennsylvania, calling together first his own vestries, 
and then, on the 31st of March, 1784, the other clergy of the State 
who happened to be present in the cit)', to deliberate upon the measures 
rendered necessary by the present posture of the Episcopal communion. 
They agreed to send a circular to all the Episcopalian congregations in 
Pennsylvania, inviting them to delegate one or more of their vestry to 
meet the clergy of the State in a general consultation on the 24th of 
May. On the day appointed they assembled, and agreed to certain 
fundamental principles as a basis for after action as a body. These 
were : — 

1. That the Episcopal Church is, and ought to be, independent 
of all foreign authority, ecclesiastical or civil. 

2. That it hath, and ought to have, in common with other re- 
ligious societies, full and exclusive power to regulate the concerns of its 
own communion. 

3. That the doctrines of the Gospel be maintained, as now pro- 
fessed by the Church of England, and uniformity of worship continued, 
fts near as may be, to the liturgy of the same Church. 

4. That the succession of the ministry be agreeable to the usage 
which requireth the three orders of bishops, priests, and deacons ; that 
the rights and powers of the same respectively be ascertained, and that 
they be exercised according to reasonable laws to be duly made. 

5. That to make canons or laws, there be no other authority 
than that of a representative body of the clergy and laity conjointly. 

6. That no powers be delegated to a general ecclesiastical govern- 
ment, except such as cannot conveniently be exercised by the clergy 
and laity in their respective congregations. 

Resolutions to a somewhat similar effect were passed in Maryland, 
in June, 1784, and at Boston, in Massachusetts, in September of the 
same year. By agreement upon these common principles, a basis for 



454 Episcopalians. 

internal unity of action was formed within the separate provinces ; but 
there was still wanting some common bond which should hold tog-ether* 
the Episcopal communion in the several independent governments which 
together form the confederation of the United States. This was Mr. 
White's great object, and his character and conduct were most effectual 
in securing it. His early efforts were especially addressed to the mem- 
bers of the southern states, and amongst them his reputation for moderate 
views gave great weight to his advice. He had at first to deal with 
most discordant materials. But he was able to win over to better 
views those who were ready to oppose themselves. In the month of 
May, 1784, a few clergymen of New York, New Jersey, and Pennsyl- 
vania, met at Brunswick in New Jersey, to renew a charitable society 
which had been chartered, before the revolution, for the relief of the 
widows and orphans of the clergy. At this meeting the present state 
and prospects of their Church, and the best means of uniting its scat- 
tered parts, came naturally under their discussion. To obtain this end, 
it was determined to procure another and more numerous gathering at 
New York, by which some common principles might be defined. In 
October, 1784, the projected council met, eight of the different States 
furnishing some voluntary delegates. These agreed on seven leading 
principles of union, which they recommended to the several states, and 
which, with little alteration, have formed ever since the basis of their 
combination. Of these the chief resolutions were the following : — 

1. That there shall be a general convention of the Episcopal 
Church in the United States of America. 

2. That the Episcopal Church in each State shall send deputies 
to the convention, consisting of clergy and laity. 

3. That the said Church shall maintain the doctrines of the Gos- 
pel as now held by the Church of England, and adhere to the liturgy 
of the said Church as far as shall be consistent with the American revo- 
lution and the constitution of the several States. 

4. That in every State where there shall be a bishop duly conse- 
crated and settled, he shall be considered as a member of the conven- 
tion ex officio. 

5. That the clergy and laity assembled in convention shall de- 
liberate in one body, but shall vote separately ; and the concurrence 
of both shall be necessary to give validity to every measure. 

6. That the first meeting of the convention shall be at Phila- 
delphia, the Tuesday before the feast of St. Michael next. 

Such were the first efforts made within this Church for visible and 
outward unity. That they should be made at all bespoke the living 
energy which was dormant even in their most imperfect body : that 




fRiNiTY Church New, York. 



45; 



Episcopalians. 457 

they should have been required is a heavy charge against the mother 
Church. Never had so strange a sight been seen before in Christendom, 
as this necessity of various members knitting themselves together into 
one, by such a conscious and voluntary act. In all other cases the 
unity of the common Episcopate had held such limbs together ; every 
member of the Church, had visibly belonged to the community of which 
the presiding bishop was the head. That bishop was himself one mem- 
ber of an equal and common brotherhood, all of whom, with the same 
creed and in the same succession, were partners in one common power 
which each one separately administered ; and so each member of the 
Church under them belonged already to one great corporation, needing 
to make no voluntary alliance between its several parts, because it was 
already one ; and they that were grafted into it were thereby grafted 
into unity with their fellows. But this common bond had been left 
wanting in the colonies ; and it was the want of this which had thus 
dismembered their communion. As soon, therefore, as the political 
connexion of the state with England was dissolved, some measures, 
for which no precedent existed, were forced upon them ; nor would it 
have been easy to devise a wiser course than that which they adopted, 
in their want of bishops, who have ever been the organs of communi- 
cation between different portions of the Church. 

In a volume like this, it cannot be expected that we can give full 
details even of the most important events connected with any of the re- 
ligious denominations. Suffice it therefore to say, that after many dif- 
ficulties and much discussion, Dr. Seabury, of Connecticut was conse- 
crated Bishop at Aberdeen, in Scotland, November 14, 1784, and that 
Dr. White, of Philadelphia, and Dr. Provoost, of New York, were in 
like manner consecrated by the archbishop of Canterbury, at Lambeth, 
February 4, 1787, as Bishops of the American Protestant Episcopal 
Church. 

Several meetings were held of the prelates and clergy, during 
which much of deep interest in the welfare of their body, and much of 
caution in the steps they took, gave manifest indications of their wis- 
dom and zeal ; and at length they formed a platform on which all their 
subsequent proceedings have rested. 

We here give an engraving of the beautiful edifice of Trinity 
Church, New York, with which is connected a vast annual income 
arising from improved lands, which is zealously devoted to the exten- 
sion of Episcopacy throughout the land. 

The following is the Constitution of the Protestant Episcopal 
Church in the United States of America, as published in 1853. 



458 Episcopalians. 

CONSTITUTION. 

ADOPTED IN GENERAL CONVENTION, IN PHILADELPHIA, OCT. 1789.* 

Art. I. There shall be a general convention of the Protestant 
Episcopal Church in the United States of America, on the first Wed- 
nesday in October, in every third year, from the year of our Lord one 
thousand eight-hundred and forty-one, and in such place as shall be 
determined by the convention : and in case there shall be an epidemic 
disease, or any other good cause to render it necessary to alter the 
place fixed on for any such meeting of the convention, the presiding 
bishop shall have it in his power to appoint another convenient place 
(as near as may be to the place so fixed on) for the holding of such con- 
vention ; and special meetings may be called at other times, in the man- 
ner hereafter to be provided for : and this Church in a majority of the 
dioceses which shall have adopted this Constitution, shall be represent- 
ed, before they shall proceed to business ; except that the representa- 
tion from two dioceses shall be sufficient to adjourn: and in all business 
of the convention freedom of debate shall be allowed. 

Art. II. The Church in each diocese shall be entitled to a repre- 
sentation of both the clergy and the laity, which representation shall 
consist of one or more deputies, not exceeding four of each order, chosen 
by the convention of the diocese ; and in all questions, when required 
by the clerical and lay representation from any diocese, each order 
shall have one vote; and the majority of suffrages by dioceses shall be 
conclusive in each order, provided such majority comprehend a majority 
of the dioceses represented in that order. The concurrence of both 
orders shall be necessary to constitute a vote of the convention. If the 
convention of any diocese should neglect or decline to appoint clerical 
deputies, or if they should neglect or decline to appoint lay deputies, 
or if any of those of either order appointed, should neglect to attend, or 
be prevented by sickness or any other accident, such diocese shall 
nevertheless be considered as duly represented by such deputy or depu- 
ties as may attend, whether lay or clerical. And if, through the neg- 
lect of the convention of any of the churches which shall have adopted, 
or may hereafter adopt, this Constitution, no deputies, either lay or 
clerical, should attend at any general convention, the church in such 
dioceses shall nevertheless be bound by the acts of such convention. 

Art. III. The bishops of this church, when there shall be three 
or more, shall, whenever general conventions are held, form a separate 
house, with a right to originate and propose acts for the concurrence 
of the house of deputies, composed of clergy and laity ; and when any 

* Several changes have been since made, which appear in the text. 



Episcopalians. 459 

proposed act shall have passed the house of deputies, the same shall be 
transmitted to the house of bishops, who shall have a negative there- 
upon ; and all acts of the convention shall be authenticated by both 
houses. And in all cases, the house of bishops shall signify to the 
convention their approbation or disapprobation (the latter with their 
reasons in writing) within three days after the proposed act shall have 
been reported to them for concurrence ; and in failure thereof, it shall 
have the operation of a law. But until there shall be three or more 
bishops, as aforesaid, any bishop attending a general convention shall 
be a member ex officio, and shall vote with the clerical deputies of the 
diocese to which he belongs : and a bishop shall then preside. 

Art. IV. The bishop or bishops in every diocese shall be chosen 
agreeably to such rules as shall be fixed by the convention of that dio- 
cese ; and every bishop of this church shall confine the exercise of his 
episcopal office to his proper diocese, unless requested to ordain or con- 
firm, or perform any other act of the episcopal office by any church 
destitute of a bishop. 

Art. V. A Protestant Episcopal Church in any of the United 
States, or any territory thereof, not now represented, may, at any time 
hereafter, be admitted on acceding to this Constitution ; and a new 
diocese to be formed from one or more existing dioceses, may be ad- 
mitted under the following; restrictions : 

No new diocese shall be formed or erected within the limits of any 
other diocese, nor shall any diocese be formed by the junction of two or 
more dioceses, or parts of dioceses, unless with the consent of the bisnop 
and convention of each of the dioceses concerned, as well as of the 
general convention. 

No such new diocese shall be formed, which shall contain less than 
eight thousand square miles in one body, and thirty presbyters, who 
have been for at least one year canonicaily resident within the bounds 
of such new diocese, regularly settled in a parish or congregation, and 
qualified to vote for a bishop. Nor shall such new diocese be formed, 
if thereby any existing dioceses shall be so reduced as to contain less 
than eight thousand square miles, or less than thirty presbyters, who 
have been residing therein, and settled and qualified as above mentioned. 

In case one diocese shall be divided into two dioceses, the diocesan 
of the diocese divided may elect the one to which he will be attached, 
and shall thereupon become the diocesan thereof. And the assistant 
bishop, if there be one, may elect the one to which he will be attached ; 
and if it be not the one elected by the bishop, he shall be the diocesan 
thereof. 

Whenever the division of the diocese into two dioceses shall be 



460 Episcopalians. 

ratified by the general convention, each of the two dioceses shall be 
subject to the constitution and canons of the diocese so divided, except 
as local circumstances may prevent, until the same may be altered in 
either diocese by the convention thereof. And whenever a diocese shall 
be formed out of two or more existing dioceses, the new diocese shall 
be subject to the constitution and canons of that one of the said exist- 
ing dioceses, to which the greater number of clergymen shall have be- 
longed prior to the erection of such new diocese, until the same may be 
altered by the convention of the new diocese. 

Art, VI. The mode of trying bishops shall be provided by the 
general convention. The court appointed for that purpose, shall be com- 
posed of bishops only. In every diocese, the mode of trying presbyters 
and deacons may be instituted by the convention of the diocese. None 
but a bishop shall pronounce sentence of admonition, suspension, or de- 
gradation from the ministry, on any clergyman, whether bishop, pres- 
byter, or deacon. 

Art. VII. No person shall be admitted to holy orders, until he 
shall have been examined by the bishop and two presbyters, and shall 
have exhibited such testimonials and other requisites as the canons, in 
that case provided, may direct. Nor shall any person be ordained 
until he shall have subscribed the following declaration : 

"I do believe the Holy Scriptures of the Old and New Testament 
to be the word of God, and to contain all things necessary to salva- 
tion ; and I do solemnly engage to conform to the doctrines and wor- 
ship of the Protestant Episcopal Church in the United States." 

No person ordained by a foreign bishop shall be permitted to 
officiate as a minister of this Church, until he shall have complied with 
the canon or canons in that case provided, and have also subscribed the 
aforesaid declaration. 

Art. VIII. A book of Common Prayer, administration of the 
Sacraments, and other rites and ceremonies of the Church, articles of 
religion, and a form and manner of making, ordaining, and consecrat- 
ing bishops, priests, and deacons, when established by this or a future 
general convention, shall be used in the Protestant Episcopal Church in 
those dioceses which shall have adopted this constitution. No altera- 
tion or addition shall be made in the book of Common Prayer, or other 
offices of the Church, or the articles of religion, unless the same shall 
be proposed in one general convention, and by a resolve thereof made 
known to the convention of every diocese, and adopted at the subse- 
quent general convention. 

Art. IX. This constitution shall be unalterable, unless in general 
convention, by the church, in a majority of the dioceses which may 



Episcopalians. 461 

have adopted the same ; and all alterations shall be first proposed in 
one general convention, and made known to the several diocesan con- 
ventions, before they shall be finally agreed to, or ratified in the ensu- 
ing general convention. 

Art. X. Bishops for foreign countries, on due application there- 
from, may be consecrated, with the approbation of the bishops of this 
Church, or a majority of them, signified to the presiding bishop ; he 
thereupon taking order for the same, and they being satisfied that the 
person designated for the office has been duly chosen, and properly 
qualified. The order of consecration to be conformed as nearly as may 
be, in the judgment of the bishops, to the one used in this church. 
Such bishops, so consecrated, shall not be eligible to the office of dio- 
cesan, or assistant bishop, in any diocese in the United States, nor be 
entitled to a seat in the house of bishops, nor exercise any episcopal 
authority in said States. 

Done in the General Convention of the Bishops, Clergy, and 
Laity of the Church, the 2d day of October, 1789. 

Deeply interesting would it be, were the limits necessarily assigned 
to this article sufficient to allow it, to sketch many historical scenes, to 
present many thrilling facts, and to furnish biographical sketches of 
men connected with the Protestant Episcopal Church of our land, but 
we must forbear. One scene, however, connected with the Convention 
in Philadelphia, in 1835 must be sketched, because it gives a very 
pleasing view of the original appointment of missionary bishops, and pre- 
sents the venerable Bishop White in one of the closing scenes of his 
public life. 

" Tuesday, September 1st," says the historian from whom we 
quote, u As it was the last day of the Convention, so was it, by emi- 
nence, the day of glorious issues for the church. The board of Mis- 
sions, at the call of the venerable presiding bishop, held its first meeting, 
and appointed its two committees ; that for domestic missions to be 
located in the city of New York, and that for foreign missions in the 
city of Philadelphia. The important business of the session was tending 
to a close ; the whole day had been diligently occupied in the most 
solemn duties. The canon 'of missionary bishops' had received the 
final sanction of both houses. Two over shepherds were to be sent out, 
the messengers of the church, to gather and to feed, under the direction 
of the house of bishops, the scattered sheep that wander, with no man 
to care for their souls, through ail the wide and distant West. It was 
an act in this church never exercised before, and yet, upon its due dis- 
charge, interests depended which outweigh the world, and will run out 



462 Episcopalians. 

into eternity. In the church (St. Andrew's) the representatives of the 
diocess are assembled. They wait, in their proper places, the eventful 
issue, while expectation thrills the hearts of all the multitude which 
throngs the outer courts. In a retired apartment, the Fathers of the 
church are in deep consultation. There are twelve assembled. They 
kneel in silent prayer. They rise. They cast their ballots. A pres- 
byter, whose praise is in all the churches, is called by them to leave a 
heritage as fair as ever fell to mortal man, and bear his Master's cross 
through the deep forests of the vast southwest. Again the ballots are 
prepared. They are cast in silence. They designate to the same ardu- 
ous work, where broad Missouri pours her rapid tide, another, known 
and loved of all, whom, from an humbler lot, the Saviour now has 
called to feed his sheep. A messenger bears the result to the assembled 
deputies. A breathless silence fills the house of God. It is announced 
that Francis L. Hawks and Jackson Kemper, doctors in divinity, are 
nominated the two first missionary bishops of the church ; and all the 
delegates, as with a single voice, confirm the designation. 

"One scene remains. The night is far advanced. The drapery 
of solemn black which lines the church seems more funereal in the faint 
light of the expiring lamps. The congregation linger still, to hear the 
parting counsels of their fathers in the Lord. There is a stir in the deep 
chancel. The bishops enter, and place themselves in their appropriate 
seats. The aged patriarch, at whose hands they all have been invested 
with the warrant of their holy trust, stands in the desk — in aspect meek, 
serene, and venerable, as the beloved John at Ephesus, when, sole sur- 
vivor of the apostolic band, he daily urged upon his flock the affecting 
lesson, 'little children, love one another!' Erect and tall, though 
laden with the weight of almost ninety winters, and with voice distinct 
and clear, he holds enchained all eyes, all ears, all hearts, while with 
sustained and vigorous spirit, he recites, in the behalf and name of all 
his brethren, the pastoral message, drawn from the stores of his long- 
hoarded learning, enforced by the deductions of his old experience, and 
instinct throughout with the seraphic meekness of his wisdom. He 
ceases from his faithful testimony. The voice of melody, in the be- 
fitting words of that delightful psalm, ' behold, how good and pleasant 
it is for brethren to dwell together in unity,' melts every heart. And 
then all knees are bent, to ask once more, as something to be borne and 
cherished in all after-life, the apostolic benediction of that good old 
man." 

It was indeed a goodly progress which God had permitted this 
aged man to witness since eight and forty years before he had kneeled 
in the chapel at Lambeth, and received the gift of consecration from 



Episcopalians. 463 

the English primate. Great had been God's goodness to the infant 
western church ; and now, at last, in the spirit of love and of a sound 
mind which he was pouring out upon her, that goodness seemed to be 
fulfilled. The old man might well take up the song of holy Simeon, 
and declare his readiness now " To depart in peace." 

This venerable man departed, at the age of eighty-eight years, in 
June of 1836 ; we need not add that every honor was paid him at his 
death, both by the church of which he was so illustrious an ornament, 
and by society at large. Truly did he exemplify the grand fact, that 
" The memory of the just is blessed." 

It ought to be recorded m this place, that Dr. White was not the 
only Episcopal clergyman in Philadelphia who sympathized with the 
grand movement of the Revolution. Here is a record of an incident 
connected with the first Congress in Philadelphia, July 15, 1776, from 
the pen of the venerable John Adams. 

" When the Congress met, Mr. Cushing made a motion that it 
should be opened with prayer. It was opposed by Mr. Jay, of New 
York, and Mr. Rutledge, of South Carolina, because we were so divi- 
ded in religious sentiments, some Episcopalians, some Quakers, some 
Anabaptists, some Presbyterians, and some Congregationalists, that w T e 
could not join in the same act of worship. Mr. Samuel Adams arose 
and said, ' That he was no bigot, and could hear a prayer from any 
gentleman of piety and virtue, who was at the same time a friend to his 
country. He was a stranger in Philadelphia, but had heard that Mr. 
Duche, (Dushay, they pronounced it,) deserved that character, and, 
therefore he moved that Mr. Duche, an Episcopal clergyman, might 
be desired to read prayers to Congress to-morrow morning.' The mo- 
tion was seconded, and passed in the affirmative. Mr. Randolph, our 
President, waited on Mr. Duche, and received for answer, that if his 
health would permit, he certainly would. Accordingly, next morning, 
he appeared with his clerk, and his pontificals, and read several pray- 
ers in the established form, and then read the psalter for the seventh 
day of September, which was the thirty-fifth psalm. You must re- 
member this was the next morning after we had heard the rumor of the 
horrible cannonade of Boston. It seemed as if heaven had ordained 
that psalm to be read on that morning. 

" After this, Mr. Duche, unexpectedly to every body, struck out 
into extemporary prayer, which filled the bosom of every man present. 
I must confess I never heard a better prayer, or one so well pronounced. 
Episcopalian as he is, Dr. Cooper himself never prayed with such fervor, 
such ardor, such correctness and pathos, and in language so elegant and 
sublime for America, for Congress, for the province of Massachu- 



464 



Episcopalians. 



setts Bay, especially the town of Boston. It had excellent effect 
upon every body here. I must beg you to read the psalm. If there is 
any faith in the sortes Virgilianse, or Homerica?, or especially the sortes 
Biblicae, it would have been thought providential." 

Here was a scene worthy of the painter's art, and which has re- 
cently been beautifully engraved, a memorial of a grand event. It was 
in Carpenter's Hall, in Philadelphia, a building which still survives, 
that the devoted individuals met to whom this service was read. We 
are gratified in being able to furnish an engraving of this building, on 
the lower floor of which this scene occurred. 







CLUiP*A'lEtt's Hall, Philadelphia. 



Washington was kneeling there, and Henry, and Randolph, and 
Rutledge, and Lee, and Jay, and by their side stood, bowed in rever- 
ence, the Puritan patriots of New England, who at that moment had 
reason to believe, that an armed soldiery was wasting their humble 
households. It was believed that Boston had been bombarded and de- 
stroyed. They prayed fervently "For America, for the Congress, for 
the province of Massachusetts Bay, and especially for the town of Bos- 
ton ;" and who can realize the emotions with which they turned im- 
ploringly to heaven for divine interposition and aid ? " It was enough," 
says Mr. Adams, " To melt a heart of stone. I saw the tears gush 
into the eyes of the old, grave, pacific Quakers of Philadelphia." 

Before we pass on to state the peculiar doctrines and government 
of the Episcopal Church we will record two or three curious facts: — 




Baptismal Font. 



30 



465 



Episcopalians. 467 

Shortly after Virginia was settled, it was enacted, that "Every 
person should go to church on Sundays and holidays, or be kept con- 
fined the night succeeding the offence, and be a slave to the colony the 
following week ; for the second offence, a slave for a month ; and for 
the third, a year and a day." 

The bell in St. Peter's church at Albany has this inscription : — 
"St. Peter's church in Albany, 1751 ; J. Ogilvie, Minister; J. Steven- 
son, E. Collins, Wardens." The Bible still used is nearly a century 
and a half old, having been printed in 1716. The communion plate, 
which is very heavy, and numbers seven pieces, was a present from 
Queen Anne. Upon each piece is engraved the following : — " The gift 
of her Majesty, Anne, by the grace of God, of Great Britain, France 
and Ireland, and of her Plantations in North America, Queen, — to her 
Indian Chapel of the Onondauguas." 

Whatever may be the opinion of our readers as to the character of 
Episcopacy, it is pretty certain, that when it once obtains a hold, it 
generally continues. The eminent Dr. Bellamy, of Bethlehem, Connec- 
ticut, exceedingly disliked it, and when an Episcopal congregation rose 
up in his parish, he is said to have remarked, " I care nothing for this 
or that party, which coming up in a night, will perish in a night ; but 
once get that pesky weed of Episcopacy in a place, and you can never 
root it out." 

An engraving of the magnificent Baptismal Fount, among the 
Crown Jewels of England, will here be interesting to very many. 

A short reference may here be permitted to the oldest Organ in 
the United States, The history of that organ is of some interest. It 
was imported in August, 1713, and presented to the Queen's Chapel, 
in Boston, by Thomas Brattle, Esq. So great were the public preju- 
dices then existing that it remained seven months in the porch of the 
church before it was unpacked. At length, however, it was put up 
and was regularly used in that church, which after the close of the 
reign of Queen Anne took the name of King's Chapel, until 1756, when 
it was sold to St. Paul's Church, Newburyport. There it remained in 
use eighty years. In 1836 this aged organ was purchased for the beau- 
tiful chapel of St. John's Church in Portsmouth for about four hundred 
and fifty dollars, was put up in a new case, and has been in use ever 
since. The original pipes and wind chest remain in perfect order ; and 
this time-honored instrument, which was certainly the first introduced 
into New England, and probably the first erected in the colonies, bids 
fair to last another century. 

Could it speak its history and describe the scenes with which it 
has been surrounded, in as sweet, as harmonious and as audible tones 



468 Episcopalians. 

as it sends forth in obedience to the touch, how full of interest would 
be its narrative. 

It could tell of its requiem for Queen Anne, and of the interesting 
events in the reigns of five kings on the British throne, before Victoria 
ascended. It could tell that when it commenced its notes in Boston 
but one newspaper was published in the colonies to proclaim its arrival ; 
it could tell of a little boy who came to listen to the wonder — that 
same individual who afterwards harnessed the lightning. It could tell 
of all the stirring events of the Revolution, and of its mournful duty, 
at the age of eighty-four, to sound the dirge for Washington. Sacred, 
however, to the holy purpose for which it was erected, it has been a 
looker on rather as an observer, than a participator in the secular events 
of the world. 

We must also transcribe from one of the Boston papers, of a few 
years ago, a beautiful coincidence : During the morning service on 
Sunday last, at Christ's Church, Salem street, an incident occurred 
which would have been interpreted, by the ancients, as a signal of Di- 
vine approbation. The Rev. Mr. Marcus of Nantucket, the officiating 
minister, gave out to be sung, the eighty-fourth Psalm, in which is the 
following stanza : 

The birds more happier far than I, 

Around thy temple throng ; 
Securely there they build, and there 

Securely hatch their young. 

Whilst he was reading this Psalm, a dove flew in at one of the 
windows, and alighted on the capital of one of the pilasters, near 
the altar, and nearly over the head of the reader. A note of the Psalm 
and Hymn to be sung had been previously given, as is customary, to the 
choir; otherwise, it might have been supposed that there was design 
in the selection, for the minister announced, for the second singing the 
Hymn commencing, 

Come, Holy Spirit, heavenly dove, 

With all thy quickening powers ; 
Kindle a flame of sacred love 

In these cold hearts of ours. 

The preacher was unconscious of the presence of the bird, until the 
close of the services ; and then the innocent visitor was suffered to de- 
part in peace. 



Episcopalians. 469. 

The following are the Articles of Religion, as established by the 
bishops, the clergy, and laity of the Protestant Episcopal Church 
in the United States of America, in Convention, on the twelfth 
day of September, in the year of our Lord 1801. 

Article I. Op Faith in the Holy Trinity. 

There is but one living and true God, everlasting, without body, 
parts, or passions ; of infinite power, wisdom and goodness ; the Maker, 
and Preserver of all things both visible and invisible. And in unity of 
this Godhead there be three Persons, of one substance, power, and 
eternity ; the Father, the Son, and Holy Ghost. 

Art. II. Op the Word or Son op God, which was made very Man. 

The Son, which is the Word of the Father, begotten from ever- 
lasting of the Father, the very and eternal God, and of one substance 
with the Father, took Man's nature in the womb of the blessed Virgin, 
of her substance : so that two whole and perfect Natures, that is to 
say, the Godhead and Manhood, were joined together with one Person, 
never to be divided, whereof is one Christ, very God, and very Man ; 
who truly suffered, was crucified, dead, and buried, to reconcile his 
Father to us, and to be a sacrifice, not only for original guilt, but also 
for actual sins of men. 

Art. III. Op the going down op Christ into Hell. 

As Christ died for us, and was buried ; so also is it to be believed, 
that he went down into Hell. 

Art. IV. Op the Resurrection op Christ. 

Christ did truly rise again from death, and took again his body, 
with flesh, bones, and all things appertaining to the perfection of Man's 
nature ; wherewith he ascended into Heaven, and there sitteth, until 
he return to judge all Men at the last day. 

Art. V. Op the Holy Ghost. 

The Holy Ghost: proceeding from the Father and the Son, is of 
one substance, majesty, and glory, with the Father and the Son, very 
and eternal God. 

Art. VI. Of the Suppiciency or the Holy Scriptures for 

Salvation. 

Holy Scripture containeth all things necessary to salvation ; so 
that whatsoever is not read therein, nor may be proved thereby, is not 



470 Episcopalians. 

to be required of any man, that it should be believed as an article of 
the Faith, or be thought requisite or necessary to salvation. In the 
name of the Holy Scripture we do understand those canonical Books of 
the Old and New Testament, of whose authority was never any doubt 
m the Church. 

Of the Names and Number of the Canonical Books. 

Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, 
Judges, Ruth, The First Book of Samuel, The Second Book of Samuel, 
The First Book of Kings, The Second Book of Kings, The First Book 
of Chronicles, The Second Book of Chronicles, The First Book of 
Esdras, The Second Book of Esdras, The Book of Esther, The Book 
of Job, The Psalms, The Proverbs, Ecclesiastes or Preacher. Cantica, 
or Songs of Solomon, Four Prophets the greater, Twelve Prophets the 
less. 

And the other Books (as Hierome saith) the Church doth read for 
example of life and instruction of manners ; but yet doth it not apply 
them to establish any doctrine ; such are these following : 

The Third Book of Esdras, The Fourth Book of Esdras, The 
Book of Tobias, The Book of Judith, The rest of the Book of Esther, 
The Book of Wisdom, Jesus the Son of Sirach, Baruch the Prophet, 
The Song of the Three Children, The Story of Susanna, Of Bell and 
the Dragon, The Prayer of Manasses, The First Book of Maccabees, 
The Second Book of Maccabees. 

All the Books of the New Testament, as they are commonly re- 
ceived, we do receive, and account them Canonical. 

Art. VII. Of the Old Testament. 

The Old Testament is not contrary to the New ; for both in the 
Old and New Testament everlasting life is offered to mankind by Christ, 
who is the only Mediator between God and man, being both God and 
man. Wherefore they are not to be heard, which feign that the Old 
Fathers did look only for transitory promises. Although the law given 
from God by Moses, as touching ceremonies and rites, do not bind 
Christian men, nor the civil precepts thereof ought of necessity to be 
received in any commonwealth ; yet notwithstanding, no Christian man 
whatsoever is free from the obedience of the commandments which are 
called Moral. 

Art. VIII. Of the Creeds. 

The JVicene Creed, and that which is commonly called the Apos- 
tles' Creed, ought thoroughly to be received and believed ; for they 
may be proved by most certain warrants of Holy Scripture. 



Episcopalians. 471 

Art. IX. Of Original or Birth-Sin. 

Original sin standeth not in the following of Adam, (as the Pela- 
gians do vainly talk ;) but it is the fault and corruption of the Nature 
of every man, that naturally is engendered of the offspring of Adam ; 
whereby man is very far gone from original righteousness, and is of his 
own nature inclined to evil, so that the flesh lusteth always contrary 
to the Spirit ; and therefore in every person born into this world, it de- 
serveth God's wrath and damnation. And this infection of nature doth 
remain, yea in them that are regenerated ; whereby the lust of the 
flesh, called in Greek, dgovruxa aa.Qv.bg) (which some do expound the wis- 
dom, some sensuality, some the affection, some the desire, of the flesh,) 
is not subject to the law of God. And although there is no condem- 
nation for them that believe and are baptized ; yet the Apostle doth 
confess, that concupiscence and lust hath of itself the nature of sin. 

Art. X. Of Free-Will. 

The condition of man after the fall of Adam is such, that he can- 
not turn and prepare himself, by his own natural strength and good 
works, to faith, and calling upon God, Wherefore we have no power 
to do good works pleasant and acceptable to God, without the grace 
of God by Christ preventing us, that we may have a good will, and 
working with us, when w r e have that good will. 

Art. XI. Of the Justification of Man. 

We are accounted righteous before God, only for the merit of our 
Lord and Saviour Jesus Christ by faith, and not for our own works or 
deservings. Wherefore, that we are justified by faith only, is a most 
wholesome doctrine, and very full of comfort, as more largely is ex- 
pressed in the Homily of Justification. 

Art. XII. Of Good Works. 

Albeit that good works, which are the fruits of faith, and follow 
after justification, cannot put away our sins, and endure the severity of 
God's judgment ; yet are they pleasing and acceptable to God in Christ, 
and do spring out necessarily of a true and lively faith ; insomuch that 
by them a lively faith may be as evidently known as a tree discerned 
by the fruit. 

Art. XIII. Of Works Before Justification. 

Works done before the grace of Christ, and the Inspiration of his 
Spirit, are not pleasant to God, forasmuch as they spring not of faith 
in Jesus Christ ; neither do they make men meet to receive grace, or 



472 Episcopalians. 

(as the School-authors say) deserve grace of congruity : yea, rather, 
for that they are not done as God hath willed and commanded them to 
be done, we doubt not but they have the nature of sin. 

Art. XIV. Of Works of Supererogation. 

Voluntary works besides, over and above, God's commandments, 
which they call Works of Supererogation, cannot be taught without 
arrogancy and impiety : for by them men do declare, that they do not 
only render unto God as much as they are bound to do, but that they 
do more for his sake, than of bounden duty is required : whereas Christ 
saith plainly, When ye have done all that are commanded to you, say, 
We are unprofitable servants. 

Art. XV. Of Christ Alone without Sin. 

Christ in the truth of our nature was made like unto us in all 
things, sin only except, from which he was clearly void, both in his 
flesh, and in his spirit. He came to be the Lamb without spot, who, 
by sacrifice of himself once made, should take away the sins of the 
world : and sin (as Saint John saith) was not in him. But all we the 
rest, although baptized, and born again in Christ, yet offend in many 
things ; and if we say we have no sin, we deceive ourselves, and the 
truth is not in us. 

Art. XVI. Of Sin after Baptism. 

Not every deadly sin willingly committed after baptism is sin 
against the Holy Ghost, and unpardonable. Wherefore the grant of 
repentance is not to be denied to such as fall into sin after baptism. 
After we have received the Holy Ghost, we may depart from grace 
given, and fall into sin, and by the grace of God we may arise again, 
and amend our lives. And therefore they are to be condemned, which 
say, they can no more sin as long as they live here, or deny the place 
of forgiveness to such as truly repent. 

Art. XVII. Of Predestination and Election. 

Predestination to life is the everlasting purpose of God, whereby 
(before the foundations of the world were laid) he hath constantly de- 
creed by his counsel secret to us, to deliver from curse and damnation 
those whom he hath chosen in Christ out of mankind, and to bring 
them by Christ to everlasting salvation, as vessels made to honour. 
Wherefore, they which be endued with so excellent a benefit of God, 
be called according to God's purpose by his Spirit working in due 
season; they through grace obey the calling: they be justified freely: 



Episcopalians. 473 

they be made sons of God by adoption : they be made like the image 
of his only-begotten Son Jesus Christ : they walk religiously in good 
works, and at length, by God's mercy, they attain to everlasting 
felicity. 

As the godly consideration of Predestination, and our Election in 
Christ, is full of sweet, pleasant, and unspeakable comfort to godly 
persons, and such as feel in themselves the working of the Spirit of 
Christ, mortifying the works of the flesh, and their earthly members, 
and drawing up their mind to high and heavenly things, as well because 
it doth greatly establish and confirm their faith of eternal salvation to 
be enjoyed through Christ, as because it doth fervently kindle their 
love towards God : so, for curious and carnal persons, lacking the 
Spirit of Christ, to have continually before their eyes the sentence of 
God's Predestination, is a most dangerous downfall, whereby the devil 
doth thrust them either into desperation, or into wretchlessness of most 
unclean living, no less perilous than desperation. 

Furthermore, we must receive God's promises in such wise, as they 
be generally set forth to us in Holy Scripture : and, in our doings, that 
will of God is to be followed, which we have, expressly declared unto 
us in the Word of God. 

Art. XVIII. Of Obtaining Eternal Salvation only by the 
Name of Christ. 

They also are to be had accursed that presume to say, That every 
man shall be saved by the law or sect which he professeth, so that he 
be diligent to frame his life according to that law, and the light of 
nature. For Holy Scripture doth set out unto us only the Name of 
Jesus Christ, whereby men must be saved. 

Art. XIX. Of the Church. 

The visible church of Christ is a congregation of faithful men, in 
the which the pure Word of God is preached, and the sacraments be 
duly ministered according to Christ's ordinance, in all those things that 
of necessity are requisite to the same. 

As the church of Jerusalem, Alexandria, and Antioch, have erred ; 
so also the church of Rome hath erred, not only in their living and 
manner of ceremonies, but also in matters of faith. 

Art. XX. Of the Authority of the Church. 

The church hath power to decree rites or ceremonies, and authority 
in controversies of faith : and yet it is not lawful for the church to or- 
dain any thing that is contrary to God's Word written, neither may it 



474 Episcopalians. 

so expound one place of Scripture, that ic be repugnant to another. 
Wherefore, although the church be a witness and a keeper of Holy 
Writ, but, as it ought not to decree any thing against the same, so be- 
sides the same ought it not to enforce any thing to be believed for neces- 
sity of salvation. 

Art. XXI. Of the Authority of General Councils.* 
Art. XXII. Of Purgatory. 

The Romish doctrine concerning Purgatory, Pardons, Worshipping 
and Adoration, as well of Images as of Relics, and also Invocation of 
Saints, is a fond thing, vainly invented, and grounded upon no warranty 
of Scripture, but rather repugnant to the word of God. 

Art. XXIII. Of Ministering in the Congregation. 

It is not lawful for any man to take upon him the office of public 
preaching, or ministering the Sacraments in the congregation, before he 
be lawfully called, and sent to execute the same. And those we ought 
to judge lawfully called and sent, which be chosen and called to this 
work by men who have public authority given unto them in the con- 
gregation, to call and send ministers into the Lord's vineyard. 

Art. XXIV. Of speaking in the Congregation in such a Tongue 
as the people understandeth. 

It is a thing plainly repugnant to the word of God, and the custom 
of the primitive church, to have public prayer in the church, or to 
minister the Sacraments, in a tongue not understanded of the people. 

Art. XXV. Of the Sacraments. 

Sacraments ordained of Christ be not only badges or tokens of 
Christian men's profession, but rather they be certain sure witnesses, 
and effectual signs of grace, and God's good w T ill towards us, by the 
which he doth work invisibly in us, and doth not only quicken, but also 
strengthen and confirm our faith in him. 

There are two Sacraments ordained of Christ our Lord in the gos- 
pel, that is to say, Baptism and the Supper of the Lord. 

Those five commonly called Sacraments, that is to say, Confirma- 
tion, Penance, Orders, Matrimony, and Extreme Unction, are not to be 
counted for Sacraments of the gospel, being such as have grown partly 
of the corrupt following of the apostles, partly are states of life allowed 

* The twenty-first of the former Articles is omitted ; beause it is partly of a 
local and civil nature, and is provided for, as to the remaining parts of it, in other 
Articles. 



Episcopalians. 475 

in the Scriptures ; but yet have not like nature of Sacraments with 
Baptism and the Lord's Supper, for that they have not any visible sign 
or ceremony ordained of God. 

: The Sacraments were not ordained of Christ to be gazed upon, or 
to be carried about, but that we should duly use them. And in such 
only as worthily receive the same, they have a wholesome effect or 
operation : but they that receive them unworthily, purchase to them- 
selves damnation, as Saint Paul saith. 

Art. XXVI. Of the Unworthiness of the Ministers, which 

HINDERS NOT THE EFFECT OF THE SACRAMENTS. 

Although in the visible church the evil be ever mingled w T ith the 
good, and sometimes the evil have chief authority in the ministration 
of the word and Sacraments, yet forasmuch as they do not the same in 
their own name, but in Christ's, and do minister by his commission and 
authority, we may use their ministry, both in hearing the word of God, 
and in receiving the Sacraments. Neither is the effect of Christ's or- 
dinance taken away by their wickedness, nor the grace of God's gifts 
diminished from such as by faith, and rightly, do receive the Sacraments 
ministered unto them ; which be effectual, because of Christ's institution 
and promise, although they be ministered by evil men. 

Nevertheless, it appertaineth to the discipline of the church, that 
inquiry be made of evil ministers, and that they be accused by those 
that have knowledge of their offences ; and finally, being found guilty, 
by just judgment be deposed. 

Art. XXVII. Of Baptism. 

Baptism is not only a sign of profession, and mark of difference, 
whereby Christian men are discerned from others that be not christened, 
but it is also a sign of Regeneration or New-Birth, whereby, as by an 
instrument, they that receive Baptism rightly are grafted into the 
church; the promises of the forgiveness of sin, and of our adoption to 
be the sons of God by the Holy Ghost, are visibly signed and sealed^; 
faith is confirmed, and grace increased by virtue of prayer unto God. 

The baptism of young children is in any wise to be retained in the 
church, as most agreeable with the institution of Christ. 

Art. XXVIII. Of the Lord's Supper. 

The Supper of the Lord is not only a sign of the love that Chris- 
tians ought to have among themselves one to another; but rather it is 
a Sacrament of our redemption by Christ's death : insomuch that to 
such as rightly, worthily, and with faith, receive the same, the bread 



476 Episcopalians. 

which we break is a partaking of the body of Christ ; and likewise the 
cup of blessing is a partaking of the blood of Christ. 

Transubstantiation (or the change of the substance of bread and 
wine) in the Supper of the Lord, cannot be proved by holy writ ; but 
is repugnant to the plain words of Scripture, overthroweth the nature 
of a Sacrament, and hath given occasion to many superstitions. 

The Body of Christ is given, taken, and eaten, in the Supper, 
only after an heavenly and spiritual manner. And the mean whereby 
the Body of Christ is received and eaten in the Supper, is Faith. 

The Sacrament of the Lord's Supper was not by Christ's ordinance 
reserved, carried about, lifted up, or worshipped. 

Art. XXIX. Of the Wicked, which eat not the Body of 

Christ in the use of the Lord's Supper. 

The Wicked, and such as be void of a lively faith, although they 
do carnally and visibly press with their teeth (as Saint Augustine saith) 
the Sacrament of the Body and Blood of Christ ; yet in no wise are 
they partakers of Christ : but rather, to their' condemnation, do eat and 
drink the sign or Sacrament of so great a thing. 

Art. XXX. Of both Kinds. 

The Cup of the Lord is not to be denied to the Lay-people : for 
both the parts of the Lord's Sacrament, by Christ's ordinance and com- 
mandment, ought to be ministered to all Christian men alike. 

Art. XXXI. Of the one Oblation of Christ finished 
upon the Cross. 

The offering of Christ once made is that perfect redemption, pro- 
pitiation, and satisfaction, for all the sins of the whole world, both 
original and actual ; and there is none other satisfaction for sin, but 
that alone. Wherefore the sacrifices of Moses, in the which it was 
commonly said, that the Priest did offer Christ for the quick and the 
dead., to have remission of pain or guilt, were blasphemous fables, and 
dangerous deceits. 

Art. XXXII. Of the Marriage of Priests. 

Bishops, Priests, and Deacons, are not commanded by God's law, 
either to vow the estate of single life, or to abstain from marriage : 
therefore it is lawful for them, as for all other Christian men, to marry 
at their own discretion, as they shall judge the same to serve better to 
godliness. 



Episcopalians. 477 

Art. XXXIII. Of Excommunicate Persons, how they are 
to be Avoided. 

That person which by open denunciation of the church is rightly- 
cut off from the unity of the church, and excommunicated, ought to be 
taken of the whole multitude of the faithful, as an heathen and publican, 
until he be openly reconciled by penance, and received into the church 
by a Judge that hath authority thereunto. 

Art. XXXIY. Of the Traditions of the Church. 

It is not necessary that traditions and ceremonies be in all places, 
one, or utterly like ; for at all times they have been divers, and may be 
changed according to the diversity of countries, times, and men's man- 
ners, so that nothing be ordained against God's word. Whosoever 
through his private judgment, willingly and purposely, doth openly 
break the traditions and ceremonies of the church, which be not repug- 
nant to the word of God, and be ordained and approved by common 
authority, ought to be rebuked openly, (that others may fear to do the 
like,) as he that offendeth against the common order of the church, and 
hurteth the authority of the magistrate, and woundeth the consciences 
of the weak brethren. 

Every particular or national church hath authority to ordain, 
change, and abolish ceremonies, or rites of the church ordained only by 
man's authority, so that all things be done to edifying. 

Art. XXXV. Of the Homilies. 

The Second Book of Homilies, the several titles whereof we have 
joined under this Article, doth contain a godly and wholesome doctrine, 
and necessary for these times, as doth the former book of Homilies, 
which were set forth in the time of Edward the Sixth ; and therefore 
we judge them to be read in churches by the ministers, diligently and 
distinctly, that they may be understanded of the people. 

Of the Names of the Homilies. 

1. Of the right Use of the Church. 2. Against Peril of Idolatry. 
3. Of repairing and keeping clean of Churches. 4. Of good Works: 
first of Fasting. 5. Against Gluttony and Drunkenness. 6. Against 
Excess of Apparel. 7. Of Prayer. 8. Of the Place and Time of prayer. 
9. That Common Prayers and Sacraments ought to be ministered in a 
known Tongue. 10. Of the reverend Estimation of God's Word. 
11. Of Alms-doing. 12. Of the Nativity of Christ. 13. Of the Pas- 
sion of Christ; 14. Of the Resurrection of Christ. 15. Of the worthy 
receiving of the Sacrament of the Body and Elood of Christ. 16. Of 



478 Episcopalians. 

the Gifts of the Holy Ghost. 17. For the Rogation-days. 18. Of the 
State of Matrimony. 19. Of Repentance. 20. Against Idleness. 
21. Against Rebellion. 

[This Article is received in this church, so far as it declares the 
Books of Homilies to be an explication of Christian doctrine, and in- 
structive in piety and morals. But all reference to the constitution and 
laws of England are considered as inapplicable to the circumstances 
of this church : which also suspends the order for the reading of said 
Homilies in churches, until a revision of them may be conveniently 
made, for the clearing of them, as well from obsolete words and phrases, 
as from the local references.] 

Art. XXXVI. Of Consecration of Bishops and Ministers. 

The Book of Consecration of Bishops, and Ordering of Priests and 
Deacons, as set forth by the General Convention of this Church in 1792, 
doth contain all things necessary to such Consecration and Ordering ; 
neither hath it any thing that, of itself, is superstitions and ungodly. 
And, therefore, whosoever are consecrated or ordered according to said 
Form, we decree all such to be rightly, orderly, and lawfully consecra- 
ted and ordered. 

Art. XXXYII. Of the Power of the Civil Magistrates. 

The Power of the Civil Magistrates extendeth to all men, as well 
Clergy and Laity, in all things temporal ; but hath no authority in 
things purely spiritual. And we hold it to be the duty of all men who 
are professors of the Gospel, to pay respectful obedience to the Civil 
Authority, regularly and legitimately constituted. 

Art. XXXVIII. Of Christian Men's Goods, which are not Common. 

The Riches and Goods of Christians are not common, as touching 
the right, title, and possession of the same ; as certain Anabaptists do 
falsely boast. Notwithstanding, every man ought, of such things as 
he possesseth, liberally to give alms to the poor, according to his 
ability. 

Art. XXXIX. Of a Christian Man's Oath. 

As we confess that vain and rash Swearing is forbidden Christian 
men by our Lord Jesus Christ, and James his Apostle, so we judge, that 
Christian Religion doth not prohibit, but that a man may swear when 
the Magistrate requireth, in a cause of faith and charity, so it be done 
according to the Prophet's teaching, in justice, judgment, and truth. 

We will now refer to the festivals and feasts observed by the Pro- 
testant Episcopal Church, and the reasons for their observance. 



Episcopalians. 479 

Advent. 
A time appointed by the Church as a preparation for the approach- 
ing feast of the Nativity of our Blessed Saviour. 

Christmas. 
A festival celebrated on the 25th of December, in commemoration 
of the Birth of Christ. 

The Circumcision of Christ. 

A feast celebrated on the 1st day of January in commemoration of 
Christ's incorporation into the Jewish Church by the bloody rite of cir- 
cumcision. 

Epiphany. 

A feast celebrated the twelfth day after Christmas, or our Sa- 
viour's Nativity, wherein he was manifested to the Gentiles, by the ap- 
pearance of a miraculous star, conducting the wise men to the place of 
His abode. 

Septuagesima Sunday. 

The third Sunday before Lent ; so called because it was about 
seventy days before Easter. 

Sexagesima. 
The second Sunday before Lent ; so called from its being about 
the sixtieth day before Easter. 

QuiNQUAGESIMA. 

The next Sunday before Lent ; so called from its being about the 
fiftieth day before Easter. 

Ash Wednesday. 
The first day of Lent; so called from a custom in the ancient 
Church of fasting in sackcloth with ashes upon the head, in token of 
humiliation. 

Lent. 
A time of abstinence and humiliation for forty days before Easter, 
in memory of our Saviour's miraculous fasting forty days and forty 
nights in the wilderness. 

Good Friday. 
The day of our Saviour's sufferings on the cross, when he was cru- 
cified between two thieves for us men, and for our salvation. 



480 Episcopalians. 



Easter. 



The day which commemorates our Saviour's resurrection frcm the 
dead, when He rose again for our justification. 

Ascension Day. 

A solemn festival, appointed in commemoration of the miraculous 
ascension of our Saviour into Heaven, in sight of His Apostles, forty 
days after the resurrection. 

Whit-Sunday. 

A solemn festival, instituted to commemorate the descent of the 
Holy Ghost, in the shape of fiery tongues, upon the Apostles ; so called 
from the admission of catechumens, clothed in white robes, to the sacra- 
ment of baptism on the eve of this festival. It answers to the Pente- 
cost of the Jews. 

Trinity Sunday. 

The first Sunday after Whit-Sunday, sacred to the ever blessed 
Trinity : Father, Son and Holy Ghost. 



The design of the Feasts and Fasts of the Church, from Advent to 
Trinity, is to commemorate Christ's living among us, to celebrate all 
the remarkable events of His life, by which He accomplished our re- 
demption ; and in the portion of the year from Trinity to Advent, the 
Church instructs us to live after the example of Christ. Having in 
the first part of the year learned the doctrines of our religion, we are 
taught in the second what we are to practise, that we may build upon 
our faith a holy and vigorous life. 

The service book of the American Episcopal Church differs from 
that of the Church of England in the following, and possibly a few 
other particulars : — 1. A sho/ter form of absolution is allowed to be 
used instead of the English one, which, however, is retained, and is 
said to be most generally recited in divine service. 2. The Athanasian 
creed is omitted, chiefly, it is probable, on account of the objections 
which have been made to what are called the damnatory clauses, al- 
though the Nicene creed is retained. 3. In the office of baptism, the 
sign of the cross may be dispensed with, if requested. Very few in- 
stances, however have occurred in which such a request has been made. 
4. The marriage service has been considerably abridged. 5. In the 
funeral service, some expressions in the English Prayer Book, which 
have been thought liable to misconstruction, are altered or omitted 



Episcopalians. 481 

Besides these variations, a change was, of course, made in the prayers 
for rulers, in consequence of the independence of the United States. 

Having already given, in full, the Constitution of the Episcopal 
Church in this country, it is not necessary to remark on any peculiari- 
ties connected with its existence. Of course it has not, nor can it have, 
any connection with the State ; nor can any of the civil disabilities 
arising from excommunication where such a connexion exists, be expe- 
rienced in the United States ; neither has this church in this country a 
head, or archbishop, or several other offices held in England. Its 
parishes, like those of the three first centuries, are not geographical 
but congregational ; in each of its dioceses an annual convention is held 
of ministers and laity, who elect the bishop, appoint a committee to 
assist him by their advice, determine how ecclesiastical offences shall 
be tried, appoint delegates to the general convention, and transact 
other business in harmony with the Constitution and Canons. The 
clergy and laity deliberate in one body, but vote separately, and a ma- 
jority of each order is essential to any enactment. While the members 
of this church may, and generally do cherish a spirit of kindness to 
other Christian bodies, they cannot, without departing from their Con- 
stitution, hold any intercourse which should seem to sanction any other 
than the Episcopal government of the church. They reject communion 
with the Romish church, as they believe " She has, by her highest au- 
thority added to her articles of Faith, as necessary to salvation, things 
which are repugnant to God's word, and requires submission to practices 
which are a violation of his law." 

Everywhere throughout our country, Episcopacy, like every other 
system, is sustained on the voluntary principle; and such, we believe, 
are the views generally taken by them of this subject, that its clergy, 
in general, would not have it otherwise if they could, They know well 
that compulsory payments are unfavorable to personal and national 
piety, and believe the statement of Bishop Lowth, on Church and State, 
in his Visitation Sermon at Durham, in 1758 : — 

" Constantine embraced the Christian faith : he "became the nurs- 
ing-father of the church ; which, now at rest from persecution, and set 
above her adversaries, increased mightily under the favor of her great 
protector, and was established in safety, prosperity, and honor. It 
might now be expected that ' the mountain of the Lord's house being 
established in the top of the mountains, all nations should flow unto it ; 
and that all being gathered together under one head in Christ, they 
might be presented to God a glorious church, holy and without blemish.' 
But, alas! from this very era of the security, prosperity, and splendor 

of the Christian church, we must date the decay of the true spirit of 

31 



482 Episcopalians. 

Christianity. It still continued, indeed, to increase for some time out- 
wardly, in extent and numbers ; but daily suffered within a much 
greater loss, in the visible diminution of faith, holiness, humility, and 
charity. Honor, wealth, and power, soon excited pride, avarice, and 
ambition ; and the contest for these worldly advantages was but too 
often carried on, and with greater animosity, under pretence of con- 
tending for the faith." 

In looking, however, at this whole subject, there is something 
truly painful in the idea that well-educated gentlemen, especially min- 
isters of religion, should ever have to complain of the want of due 
support; and if their friends were, as they ought to be, duly regardful 
of such matters, religion would suffer less, and the clergy be far more 
happy. The recent rise of provisions throughout our country has 
borne very hard on clergymen, and we are not surprised therefore to 
find that at the last triennial Convention of the Protestant Episcopal 
Church, the subject of ministerial support was discussed with some 
emphasis. The Rev. Dr. Higbee offered the following resolutions : — 

" Resolved, That the inadequate remuneration of the clergy in this 
country is almost a fatal discouragement to the aspirants for the 
ministry. 

" Resolved, That the house of bishops be requested to take this 
subject into consideration, and to make such reform as they may deem 
best. 

Mr. Newton of Massachusetts said : " I rise to second these res- 
olutions. I do so because I am a layman, and we are the delinquents, 
and to us the resolutions appeal. I wish, as a layman, to do all I can 
for the removal of this monstrous evil. 

Dr. Higbee : " One of the first Christian lessons we learn in our 
youth is the duty to earn and provide for our own living ; and it so be- 
comes a matter of conscience with us to pay regard to our salaries." 

"The resolutions were passed unanimously." 

Religion suffers greatly in all this land for want of more liberal 
support of its official laborers. It is calculated that the average annual 
salary of American clergymen is only about $350. No men among us 
work harder ; no professional men are so poorly paid for their work. 
Financially, they rank upon an average, below school teachers. 

We will now place before the reader a list showing the succession 
of the American Bishops as connected with this church : — 

1. The Rt. Rev. Samuel Seabury, D. D., of Connecticut, was con- 
secrated at Aberdeen, in Scotland, Nov. 14, 1784. — Died February 25, 
1796. 

2. The Rt. Rev. William White, D. D., of Pennsylvania, was con- 



Episcopalians. 483 

secrated in the chapel of the Archiepiscopal Palace at Lambeth, in Eng- 
land, on Sunday, Feb. 4, 1787.— Died July 17, 1836. 

3. The Rt. Rev. Samuel Provoost, D. D., of New York, was con- 
secrated at the same time and place. — Died Sept. 6, 1815. 

4. The Rt. Rev. James Madison, D. D., of Virginia, was consecra- 
ted in the Chapel of the Archiepiscopal Palace, at Lambeth, in Eng- 
land, on Sunday, Sep. 19, 1790.— Died March 6, 1812. 

5. The Rt. Rev. John Clagget, D. D., of Maryland, was consecra- 
ted in Trinity Church, New York, on Monday, Sept. 13, 1792.— Died 
August 2, 1816. 

6. The Rt. Rev. Robert Smith, D.D., of South Carolina, was con- 
secrated in Christ Church, Philadelphia, on Sunday, Sept. 13, 1795. — 
Died Oct. 28, 1801. 

7. The Rt. Rev. Edward Bass, D.D., of Massachusetts, was con- 
secrated in Christ Church, Philadelphia, May 7, 1796.— Died Sept. 10, 
1808. 

8. The Rt. Rev. Abraham Jarvis, D. D., of Connecticut, was con- 
secrated in Trinity Church, New Haven, on Wednesday, Oct. 18, 1797. 
—Died May 3, 1813 

9. The Rt. Rev. Benjamin Moore, D, D., of New York, was con- 
secrated in St. Michael's Church, Trenton, on Friday, Sept. 11, 1801. 
—Died Feb. 27, 1816. 

10. The Rt. Rev. Samuel Parker, D. D., of Massachusetts, was 
consecrated in Trinity Church, New York, on Friday Sep. 14, 1804. — 
Died Dec. 6, 1804. 

11. The Rt. Rev. John Henry Hobart, D. D., of New York, was 
consecrated in Trinity Church, New York, on Wednesday May 29, 1811. 
—Died Sep. 12, 1830. 

12. The Rt. Rev. Alexander Viets Griswold, D. D., of the 
Eastern Diocese, was consecrated at the same time and place. — Died 
Feb. 15, 1848. 

13. The Rt. Rev. Theodore Dehon, D. D., of South Carolina, 
was consecrated in Christ Church, Philadelphia, on Thursday Oct. 15, 
1812.— Died Aug. 6, 1817. 

14. The Rt. Rev. Richard Channing Moore, D. D., of Virginia, 
was consecrated in St. James' Church, Philadelphia, on Wednesday, 
May 18, 1814.— Died Nov. 11, 1841. 

15. The Rt. Rev. James Kemp, D. D., of Maryland, was conse- 
crated in Christ Church, New Brunswick, New Jersey, on Thursday, 
Sep. 1, 1814.— Died Oct. 28, 1827. 

16. The Rt. Rev. John Croes, D. D., of New Jersey, was conse- 



484 Episcopalians. 

crated in St. Peter's Church, Philadelphia, on Sunday, Nov. 19, 181-5. 
—Died July 30, 1832. 

17. The Rt. Rev. Nathaniel Bowen, D. D., of South Carolina, 
was consecrated in Christ Church, Philadelphia, on Thursday, Oct. 8, 
1818.— Died Aug. 25, 1839. 

18. The Rt. Rev. Philander Chase, D. D., of Illinois, was con- 
secrated in St. James' Church, Philadelphia, on Thursday, Feb. 11. 
1819.— Died Sep. 20, 1852. 

19. The Rt. Rev. Thomas Church Brownell, D. D. LL. D., of 
Connecticut, was consecrated in Trinity Church, New Haven, on Wed- 
nesday, Oct. 27, 1819. 

20. The Rt. Rev. John Stark Ravenscroft, D. D., of North Caro- 
lina, was consecrated in St. Paul's Church, Philadelphia, on Thursday, 
May 22, 1823.— Died March 5, 1830, 

21. The Rt. Rev. Henry Ustick Onderdonk, D. D., was conse- 
crated in Christ Church, Philadelphia, on Thursday October 25, 1827. 
—Suspended October 21, 1844. 

22. The Rt. Rev. William Meade, D. D., of Virginia, was con- 
secrated in St. James' Church, Philadelphia, on Wednesday, August 
19, 1829. 

23. The Rt. Rev. William Murray Stone, D. D., of Maryland, 
was consecrated in St. Paul's Church, Baltimore, on Thursday, October 
21, 1830.— Died February 16, 1838. 

24. The Rt. Rev. Benjamin Tredwell Onderdonk, D. D., of New 
York, was consecrated in St. John's Chapel, New York, on Friday, 
November 26, 1830. — Suspended January 3, 1845. 

25. The Rt. Rev. Levi Silliman Ives, D. D., LL. D., of North 
Carolina, was consecrated in Philadelphia, September 22, 1831. — De- 
posed October 14, 1853. 

26. The Rt. Rev. John Henry Hopkins, D. D., of Vermont, was 
consecrated in St. Paul's Chapel, New York, on Wednesday, October 
31, 1832. 

27. The Rt. Rev. Benjamin Bosworth Smith, D. D., of Kentucky, 
was consecrated at the same time and place. 

28. The Rt. Rev. Charles Pettit MTlvain, D. D., D. C. L.,Oxon., 
of Ohio, was consecrated at the same time and place. 

29. The Rt. Rev. George Washington Doane, D. D. LL. D., of 
New Jersey, was consecrated at the same time and place. 

30. The Rt. Rev. James Hervey Otey, D. D., of Tennessee, was 
consecrated in Christ Church, Philadelphia, on Tuesday, January 14, 
1834. 

31. The Rt. Rev. Jackson Kemper, D. D., Missionary Bishop for 



Episcopalians. 435 

Wisconsin and Minnesota, was consecrated in St. Peter's Church, Phila- 
delphia, on Friday, Sep, 25, 1835. 

32. The Rt. Rev. Samuel Allen M'Coskry, D. D., D. C. L. Oxon., 
of Michigan, was consecrated in St. Paul's Church, Philadelphia, on 
Thursday, July 7, 1836. 

33. The Rt. Rev. Leonidas Polk, D. D., of Louisiana, was conse- 
crated in Christ Church, Cincinnati, on Sunday, December 9, 1838. 

34. The Rt. Rev. William Heathcote De Lancey, D. D., LL. D., 
D. C. L. Oxon., of W T estern New York, was consecrated in St. Peter's 
Church. Auburn, on Thursday, May 9, 1839. 

35. The Rt. Rev. Christopher Edwards Gadsden, D. D., of South 
Carolina, was consecrated in Trinity Church, Boston, on Sunday, June 
21, 1840.— Died June 24, 1852i 

36. The Rt. Rev. William Rollinson Whittingham, D. D., of 
Maryland, was consecrated in St: Paul's Church, Baltimore, on Thurs- 
day, September 17, 1840. 

37: The Right Rev. Stephen Elliot, Jun., D. D., of Georgia, 
was consecrated in Christ Church, Savannah, on Sunday, February 28, 
1841. 

38. The Rt. Rev. Alfred Lee, D. D., of Delaware, was conse- 
crated in St. Paul's Church, New York, on Tuesday, October 12, 
1741. 

39. The Rt. Rev. John Johnes, D. D., of Virginia, was conse- 
crated Assistant to Bishop Meade, in the Monumental Church, Rich- 
mond, on Thursday, October 13, 1842. 

40. The Rt. Rev. Manton Eastburn, D. D., of Massachusetts, 
consecrateo 1 in Trinity Church, Boston, on Thursday, Dec. 29, 1842. 

41. The Rt. Rev. John Prentis Kewley Henshaw, D. D., of 
Rhode Island, was consecrated in St. John's Church, Providence, on 
Friday, August 11, 1843.— Died July 20, 1852. 

42. The Rt. Rev. Carlton Chase, D,D., of New Hampshire, was 
consecrated in Christ Church, Philadelphia, on Sunday, Oct. 20, 1844. 

43. The Rt. Rev. Nicholas Hamner Cobbs, D. D., of Alabama, 
was consecrated at the same time and place. 

44. The Rt. Rev. Cicero Stephens Hawks, D. D., of Missouri, 
was consecrated at the same time and place. 

45. The Rt. Rev. William Jones Boone. D. D., Missionary Bishop 
of Amoy, in China, was consecrated in St. Peter's Church, Philadelphia, 
on Saturday, Oct. 26, 1844. 

46. The Rt. Rev. George Washington Freeman, D. D., Mission- 
ary Bishop of Arkansas, and the Indian Territory south of 36| degrees, 



486 Episcopalians. 

with supervision of the Church in Texas, was consecrated at the same 
time and place. 

47. The Rt. Rev. Horatio Southgate, D. D., Missionary Bishop 
in the dependencies of the Sultan of Turkey, was consecrated at the 
same time and place. 

48. The Rt. Rev. Alonzo Potter, D. D., LL. D., of Pennsylvania, 
was consecrated in Christ Church, Philadelphia, on Tuesday, September 
23, 1845. 

49. The Rt. Rev. George Burgess, D. D., of Maine, was conse- 
crated in Christ Church, Hartford, on Sunday, Oct. 31, 1847. 

50. The Rt. Rev. George Upfold, D. D., of Indiana, was conse- 
crated in Christ Church, Indianapolis, December 16, 1839. 

51. The Rt. Rev. William M. Green, D. D., of Mississippi, was 
consecrated in Trinity Church, Natchez, February 24, 1S40. 

52. The Rt. Rev. John Payne, D. D., Missionary Bishop of 
Western Africa, was consecrated in St. Paul's Church, Alexandria, on 
Friday, July 11, 1851. 

53. The Rt. Rev. Francis Huger Rutledge, D. D., Bishop of 
Florida, was consecrated in St. Paul's Church, Augusta, Ga., Oct. 15, 
1851. 

54. The Rt. Rev. John Williams, D. D., Assistant Bishop of Con- 
necticut, was consecrated in Christ Church, Hartford, Oct. 29, 1851. 

55. The Rt. Rev. Henry J. Whitehouse, D. D., of Illinois, was 
consecrated in St. George's Church, in the City of New York, Nov. 
20, 1851. 

56. The Rt. Rev. Jonathan Mayhew Wainwright, D. D., D. C. L. 
Oxon.,of New York, was consecrated in Trinity Church, New York, 
November 10, 1852. 

57. The Rt. Rev. Thomas F. Davis, D. D., of South Carolina, 
was consecrated in St. John's chapel, New York, Oct. 17, 1853. 

58. The Rt. Rev. Thomas Atkinson, D. D., of North Carolina, 
was consecrated at the same time and place. 

59. The Rt. Rev. William Ingraham Kip, D. D., Missionary 
Bishop for California, was consecrated in Trinity Church, New York, 
October 28, 1853. 

60. Rev. Thomas F. Scott, Missionary Bishop elect for Oregon 
and Washington. 



Episcopalians. 



48? 




Floating Church formerly at Philadelphia. 



Among the many highly interesting benevolent objects connected 
with the Protestant Episcopal church one of the most pleasing is 
the Floating Church for seamen and boatmen at New York. In Phila- 
delphia also, a very beautiful Floating Chapel was in existence and the 
ministrations in which were exerting a happy influence — but it was 
deemed proper to obtain an elegible site for building a Seamen's Chapel 
as the charge for wharfage absorbed a large yearly sum. This plan is 
now being accomplished. The Floating Chapel was sold and is now 
worshipped in by an Episcopal church who had it removed to Camden, 
N. J., immediately opposite Philadelphia. 

We place before the reader engravings of both these beautiful 
marine church edifices. 



488 Episcopalians. 

For the following very valuable Statistics we are indebted to 
" Swords's Pocket Almanac and Church Register, for 1854," and to 
" The Church Almanac " for the same year. 

Institutions of the Church. 

General Theological Seminary of the Protestant Episcopal Church in 
the United States, located at Chelsea Square, City of New York. 
Incorporated April 5, 1822. 

The Board of Trustees consists of all the Bishops of the Church 
ex officio, one trustee from each diocese, one additional trustee for every 
eight clergymen canonically resident in the same, one more additional 
trustee for every $2000 of money contributed within the same, until 
the said contributions amount to $10,000, and then an additional trus- 
tee for every $10,000 contributed. 

Treasurer. — Abel T. Anderson, Esq., No. 142 Broadway, New 
York. 

Secretary. — Rev. Edward N. Mead, 29 John Street, New York. 

Standing Committee. — All the Bishops, the Secretary and Trea- 
surer, Rev. Drs. Berrian, McVikar, Seabury, Higbee, Price, and the 
Rev. W. E. Eigenbrodt, and Messrs. James N. Wells, Isaac A. John- 
son, C. N. S. Rowland, G. C. Verplanck, Floyd Smith, J. W. 
Mitchell. 

Professors. — The Rev. Benj. I. Haight, D.D., Professor of Pastoral 
Theology and Pulpit Eloquence ; the Rev. Samuel H. Turner, D. D., 
Professor of Biblical Learning, and the Interpretation of Scripture ; the 
Rev. Samuel R. Johnson, D. D., Professor of Systematic Divinity, and 
Chaplain; the Rev. Milo Mahan, B.D., Professor of Ecclesiastical His- 
tory, and Dean of the Faculty ; the Rev. G. H. Houghton, Instructor 
in Hebrew, and the Rev. Christian F. Cruse, D. D., Librarian. 

Qualifications for admission. — Either a certificate of being a can- 
didate for Holy Orders, with full qualifications; or a certificate of re- 
ligious and moral character, of classical and scientific attainments, of 
attachment to the Protestant Episcopal Church, and of such disposi- 
tions and habits as may render the individual apt and meet to exercise 
the ministry ; and then passing a satisfactory examination on the fol- 
lowing subjects : — (I.) The Primary Elements of the Hebrew Tongue ; 
(2.) the Greek Grammar, and the Gospels and Acts in the original ; 
(3. the rules and principles of English Composition, with a specimen 
of Composition. These examinations are strictly enforced, in all 
cases. 

The library consists of upwards of 12,000 volumes. The Seminary 



.S. :,:.-: 



JlilllJilJiilllllEiillllllilJIiiJiilli: ~ 




489 



Episcopalians. 491 

opens on the first Monday in October, and closes on the Saturday next 
succeeding the fourth Tuesday in June. The Board of Trustees meets 
statedly in the city of New York on the day next succeeding the 
fourth Tuesday in June, of every year, and the commencement takes 
place on the following Friday. 

The Domestic and Foreign Missionary Society of the Protestant Epis- 
copal Church in the United States of America. 

The presiding Bishop, ex officio, president ; all the other Bishops, 
ex officio, vice presidents. 

Secretary of the Board. — The Rev. Peter Van Pelt, Philadelphia. 

Committee for Domestic Missions. — All the Bishops, and Rev. F. 

L. Hawks, D. D., Rev. J. H. Hobart, Rev. Charles H. Halsey, Rev. 

Lot Jones, Hon. Luther Bradish, J. D. Wolfe, G. N. Titus, Cyrus 

Curtiss, and the treasurer, ex officio. 

. Local Secretary. — Rev. W. T. Webbe ; office, 59 Chambers street. 

Treasurer. — Thomas N. Stanford, No. 137 Broadway, New York. 

Committee for Foreign Missions, — All the Bishops, and the Rev. 
S. H. Turner, D. D., Rev. G. T. Bedell, Rev. S. H. Tyng, D. D., Rev. 
P. P. Irving, and Messrs. Lewis Curtiss, James F. De Peyster, F. S. 
Winston, Stuart Brown, and the Treasurer ex officio. 

Secretary and General Agent. — Rev. S. D. Denison ; office, 19 
Bible House, Astor Place. 

Local Secretary. — Rev. Pierre P. Irving. 

Treasurer. — James S. Aspinwall Esq., 86 William street. 

Official Organ. — The Spirit of Missions, published at 20 John 
street, New York, at $1 per annum. 

Secretary of the House of Bishops. — Rev. Dr. Balch. 

Secretary of the General Convention. — Rev. M. A. De W. Howe, 
D. D., Philadelphia. 

Treasurer of the Same. — Herman Cope, Esq , Philadelphia. 

Registrar of the General Convention. — Rev. J. H. Hobart, New 
York. 

Other General Institutions. 

General Protestant Episcopal Sunday School Union, and Church Book 

Society. 

The presiding Bishop, President, and all the other Bishops Vice 
Presidents. 

Treasurer. — John W. Mitchell, New York. 

Secretary and Editor. — Rev. J. H. Spencer, D. D. 

Agent. — Daniel Dana, Jr. r " 

Depository, No, 20 John street, New York. 



492 Episcopalians. 

Society of the Alumni of the General Theological Seminary. 

The Right Rev. W. R. Whittingham, D. D,, President; Rev. 
Robert B. Van Kleeck, D. D., Troy, New York, Corresponding Secre- 
tary ; Rev. A. B. Hart, New York, Recording Secretary ; Rev. W. 
Walton, D. D., Treasurer. 

Number of the Alumni of the Seminary, 430, of whom 48 are de- 
ceased. 

Number of the Associate Alumni, 359, of whom 48 are deceased. 

Protestant Episcopal Society for the Promotion of Evangelical 

Knowledge. 

Rt. Rev. William Meade, D. D., President ; Rt. Rev. B. B. Smith, 
D. D„ Rt. Rev. C. P. Mcllvaine, D. D., Rt. Rev. S. Elliott, D. D., Rt. 
Rev. A. Lee, D. D., Rt. Rev. John Johns, D. D., Rt. Rev. M. East- 
burn, D. D., Vice Presidents. 

Secretary of the Board of Directors. — Rev. William Suddards. 

Executive Committee. — Rev. R. C. Cutler, D. D., Rev. Henry 
Anthon, D. D., Rev. Edmund Neville, D. D., Rev. G. T. Bedell, Rev. 
Samuel Cooke, Rev. E. H. Canfield, Hon. Luther Bradish, Stewart 
Brown, Esq., E. W. Dunham, Esq., Horace Webster, LL. D., G. N. 
Titus, Esq., R. C. Nicholas, Esq. 

Editor of the Society's Publications. — Rev. C. W. Andrews, D. D. 

Corresponding Secretary. — Rev. H. Dyer, D.D. 

Treasurer. — F. T. Peet, Esq., 4 Dey street, New York. 

Depository, No. 10 Bible House, Astor Place. 

STATISTICS OF THE RESPECTIVE DIOCESES. 

Maine. 

The Rt. Rev. George Burgess, D. D., Bishop. Residence, Gardi- 
ner, Maine. Clergy, 13 ; Ordinations — Priests, 2 ; Confirmed, 53 ; 
Candidates for Orders, 3 ; Baptisms — Infants, 108, Adults 28 — Total, 
136 ; Communicants, 867 ; Marriages, 65 ; Burials, 87 ; Sunday School 
Teachers, 104 ; Scholars, 725 ; Contributions, $2,639 67. 

New Hampshire. 

The Rt. Rev. Carlton Chase, D. D., Bishop. Residence, Clare- 
mont. Clergy, 11 ; Baptisms— Adults, 16 ; Infants, 60 — 76 ; Commu- 
nicants, (added, 50,) 577; Confirmed, 45; Marriages, 30; Burials, 
44; Sunday School Teachers, 36 ; Scholars, 278; Ordinations — Dea- 
cons, 2 ; Candidates for Orders, 4 ; Contributions, $1,638 96. 



i 




Rev. Stephen H. Tyng, D. D. 



493 



Episcopalians. 495 

Vermont. 

The Rt. Rev. John Henry Hopkins, D. D., LL.D., Bishop. Res- 
idence, Burlington. Clergy, 27 ; Confirmed, 125 ; Candidates for 
Orders, 2. No abstract of the Parochial Reports given in the Journal 

Massachusetts. 

The Rt. Rev. Manton Eastburn, D. D., Bishop. Residence, Boston. 
Clergy, 90 ; Baptisms, 986 ; Communicants, (added, 626,) 5,609 ; Con- 
firmed, 349 ; Marriages, 378 ; Burials, 591 ; Sunday School Scholars, 
3,818 ; Churches consecrated, 1 ; Comer stone laid, 1 ; Ordinations — 
Deacons, 2 ; Priests, 4 ; Candidates for Orders, 6 ; Contributions, 
$37,687 80. 

Rhode Island. 

Episcopate vacant. Clergy, 30 ; Baptisms — Adults, 48, Infants, 
206—254; Communicants, (added, 165,) 2,201; Confirmed, 108; 
Marriages, 100 ; Burials, 228 ; Sunday School Teachers, 276 ; Scholars, 
2,188 ; Offerings, 6,192 73. 

Connecticut. 

The Rt. Rev. Thomas Church Brownell, D.D., LL.D., Bishop. 
Residence, Hartford. 

The Rt. Rev. John Williams, D, D., Assistant Bishop. Residence, 
Hartford. Clergy, 108; Families, 8,272; Baptisms— Adults, 270, 
Infants, 899—1,166 ; Confirmed, 820 ; Communicants, 10,159 ; Mar- 
riages, 444 ; Burials, 899 ; Sunday School Teachers, 917 ; Scholars, 
5,458 ; Ordinations- — Deacons, 7 ; Priests, 5 ; Institutions, 2 ; Churches 
consecrated, 2 ; Candidates for Holy Orders, 21 ; Contributions, 
$21,765 15. 

New York. 

The Rt. Rev. Benjamin Tredwell Onderdonk, D. D., Bishop. 
Residence, New York. (Susp.) 

The Rt. Rev. Jonathan Mayhew Wainwright, D.D., D. C. L., 
Oxon., Provisional Bishop. Residence, New York. Clergy, 290 ; 
Churches and Chapels, 243 ; Ordinations — Deacons, 12 ; Priests, 6 ; 
Churches consecrated, 10 ; Confirmed, 2,700 ; Candidates for Holy 
Orders, 37 ; Baptisms— Adults, 660, Infants, 3,822—4,482; Marriages, 
1,483 ; Burials, 2,294; Communicants, (added, 1,776,) present number, 
19,730: Catechists, 1,790; Catechumens, 14,010; Contributions, 
$207,341 35. 



496 Episcopalians. 

Western New York. 

The Rt. Rev. William Heathcote De Lancey, D. D., LL. D., C. L. 
Oxon., Bishop. Residence, Geneva. Clergy, 125 ; Parishes, 142 ; 
Baptisms— Adults, 279, Infants, 1,232—1,522; Confirmations, 737; 
Communicants, (added, 729,) 8,100 ; Sunday School Teachers, 817 ; 
Scholars, 5,255 ; Marriages, 545 ; Burials, 869 ; Ordinations — Dea- 
cons, 6, Priests, 12 ; Churches Consecrated, 4 ; Candidates for Orders, 
9 ; Institutions 1 ; Contributions, $12,528 95. 

New Jersey. 

The Rt. Rev. George Washington Doane, D. D., LL. D., Bishop. 
Residence, Riverside, Burlington. Clergy, 67 ; Baptisms — Adults, 167, 
Infants, 786 — 893 ; Confirmed, 256 ; Communicants (added, 419,) 
3,470; Sunday School Teachers, 221; Scholars, 1,577; Marriages, 
202; Burials, 517; Ordinations — Deacons, 2, Priests, 3 ; Church Con- 
secrations^; Corner Stones laid, 3 ; Candidates for Orders, 5 ; Institu- 
tions, 3 ; Offerings, $18,133. 

Pennsylvania. 

The Rt. Rev. Alonzo Potter, D. D., LL.D., Bishop. Residence, 
Philadelphia. Clergy, 153 ; Churches, 164 ; Baptisms — Adults, 368, 
Infants, 2,035; not specified, 363—2,573; Confirmed, 1,027; Com- 
municants, 12,600 ; Sunday School Teachers, 1,624 ; Scholars, 15,064 ; 
Marriages, 821; Burials, 1,226; Ordinations — Deacons, 3, Priests, 4; 
Churches Consecrated, 9 ; Corner Stones laid, 4 ; Candidates for Orders, 
18; Contributions, $114,939 04. 

Delaware. 

The Rt. Rev. Alfred Lee, D. D.., Bishop. Residence, Wilming- 
ton. Clergy,16 ; Baptisms — Adults, 20, Infants, 119 — 139 ; Confirmed, 
139 ; Communicants, (added 105,) 650 ; Sunday School Teachers, 261 ; 
Scholars, 794; Marriages, 18; Burials, 52; Contributions, $5,322 22. 

Maryland. 

The Rt. Rev. William Rollinson Whittingham, D. D., Bishop. 
Residence, Baltimore. Clergy, 127 ; Baptisms — Adults, 123, Infants, 
1,383, not specified 609—2,115; Confirmed, 483; Communicants, 
(added, 565,) 6,489 ; Marriages, 439 ; Burials, 817 ; Sunday School 
Teachers, 289; Scholars, 2,474; Candidates for Orders; Churches 
Consecrated, 4; Corner Stones laid, 2; Ordinations— Deacons, 2, 
Priest, 1 ; Contributions, $20,104 03. 



Episcopalians. 497 

Virginia. 

The Rt. Rev. William Meade, D. D.. Bishop. Residence, Mill- 
wood. 

The Rt. Rev. John Jones, D. D., Assistant Bishop. Residence, 
Williamsburg. Clergy, 111 ; Parishes, 172 ; Baptisms — Adults, 93, 
Infants, 765—858; Communicants, (added, 757,) 5,842; Confirmed, 
440 ; Marriages, 314 ; Burials, 562 ; Churches Consecrated, 6 ; Ordi- 
nations — Deacons, 6, Priest, 1 ; Contributions, $32,980. 

North Carolina. 

The Rt. Rev. T. Atkinson, D. D., Bishop. Residence, Raleigh. 
Clergy, 37 ; Baptisms, 438 ; Confirmations, 41 ; Communicants, 1,778 ; 
Contributions, $6,499. 

South Carolina. 

Rt. Rev. Thomas F. Davis, D. D., Bishop, residence, Camden. 
Clergy, 67: Baptisms,— Adults, 227, Infants, 886— 1,113 ; Marriages, 
167 ; Burials, 343 ; Communicants, 4.913 ; Catechumens, 1,289 ; Con- 
firmed, 51 : Sunday School Teachers, 211 ; Scholars, 1,628 ; Churches 
Consecrated. 2 ; Candidates for Orders, 5 ; Ordinations — Deacons, 2. 

Ohio. 

The Rt. Rev. Charles Pettit Mcllvaine, D. D., D. C. L. Oxon., 
Bishop. Residence, Cincinnati. Clergy, 74 ; Baptisms — Adults, 80, 
Infants, 554—634; Confirmed, 125; Communicants, (added, 560,) 
4,491 ; Marriages, 250 ; Burials, 427 ; Sunday School Teachers, 503 ; 
Scholars, 3,174; Ordinations — Deacons, 5, Priest 1 ; Candidates for 
Orders, 9 ; Contributions, $66,686 92. 

Georgia. 

The Rt. Rev. Stephen Elliott, Jr., D. D., Bishop. Residence, 
Savannah. Clergy, 27 ; Baptisms, 416 ; Confirmed, 178 ; Communi- 
cants, 1,120 ; Sunday and Parish Schools, 1,495 ; Ordinations — Dea- 
con, 1, Priests, ; Churches Consecrated, 2 ; Corner-stones laid, ; 
Candidate for Orders, 1. Contributions, $9,374 47., 

Kentucky. 

The Rt. Rev. Benjamin Bosworth Smith, D. D., Bishop. Resi- 
dence, near Louisville. Clergy, 28 ; Baptisms — Adults, 77, Infants, 
302, colored, 16— 395; Confirmed, 163 ; Communicants, (added, 232,) 
1,162 ; Marriages, 79 ; Burials, 163 ; Sunday School Teachers, 100 ; 

32 



498 Episcopalians. 

Scholars, 659 ; Ordinations — Deacons, 1 ; Priests, 2 ; Candidates for 
Orders, ; Contributions, $9,843 23. 

Tennessee. 

The Rt. Rev. James Hervey Otey, D. D., Bishop. Residence, 
Memphis. Clergy, 21 ; Baptisms, 166 ; Communicants, 645 ; Con- 
firmations, 56 ; Marriages, 30 ; Burials, 66 ; Sunday School Teachers, 
18 ■ Sunday School Scholars, 136 ; Contributions, $3851 99. 

Mississippi. 

The Rt. Rev. William M. Green, D. D., Bishop. Residence, 
Jackson. Clergy, 23 ; Families, 431 ; Baptisms — Adults, 41, Infants, 
248—289; Confirmed, 51; Communicants, (added, 76,) 572; Mar- 
riages, 35; Burials, 60; Sunday School Teachers, 78 ; Scholars, 431 ; 
Contributions, $10,708 44. 

Louisiana. 

The Rt. Rev. Leonidas Polk, D. D., Bishop. Residence, Thibo- 
deaux. Clergy, 26 ; Baptisms — Adults, 64, Infants, 523 — 587 ; Con- 
firmed, 55; Communicants, (added, 121,) 1,120; Marriages, 289; 
Burials, 262 ; Sunday School Teachers, 104 ; Scholars, 1,009 ; Ordi- 
nations — ; Candidates for Orders, 2. Contributions, $2,462 15. 

Michigan, 

The Rt. Rev. Samuel Allen McCoskry, D. D., D. C. L., Bishop. 
Residence, Detroit. Clergy, 35; Baptisms — Adults, 55, Infants, 141 
-196; Communicants, (added, 204,) 1,321; Confirmed, 152 ; Mar- 
riages, 83 ; Burials, 91 ; Sunday School Teachers, 112 ; Scholars, 889 ,' 
Churches consecrated, 3 ; Corner-stone laid, 1 ; Ordinations — Deacon, 
1, Priest, 1. Contributions, $8,925 49. 

Alabama. 

The Rt. Rev. Nicholas Hanmer Cobhs, D. D., Bishop. Residence, 
Montgomery. Clergy, 23 ; Baptisms, 355 ; Confirmations, 113 ; Com- 
municants, 1,200 ; Marriages, — ; Burials, — ; Sunday School Teach- 
ers, 86 ; Scholars, 524. Contributions, $5,829 50. 

Illinois. 

The Rt. Rev. Henry J. Whitehouse, D. D., Bishop. Residence, 
Chicago. Clergy, 38 ; Baptisms— Adults, 13, Infants, 45—58 ; Con- 
firmed, 12 ; Communicants, 1,346. 



Episcopalians. 499 

Florida. 

The Rt. Rev. Francis H. Rutledge, D.D., Bishop, and Rector of 
St. John's Church, Tallahassee. Clergy, 4 ; Communicants, 871 ; Bap- 
tisms, 125 ; Confirmations, 66 ; Marriages, 11 ; Burials, 53 ; Sunday 
School Teachers, 50 ; Sunday School Scholars, 414 ; Contributions, 
^2,196 80. 

Indiana. 

The Rt. Rev. George Upfold, D. D., Bishop. Residence, Lay- 
fayette. Clergy, 22; Baptisms— Adults, 35, Infants, 123—158; 
Communicants, 846; Confirmed, 67; Marriages, 34; Burials, 70; 
Sunday School Teachers, 115 ; Sunday School Scholars, 711 ; Church 
Consecrated, 1 ; Ordinations -0 ; Candidates for Orders, 2. Contri- 
butions, $2,440 53. 

Missouri. 

The Rt. Rev. Cicero Stephens Hawks, D. D., Bishop, and Rector 
of Christ Church, St. Louis. Clergy, 17 ; Baptisms — Adults, 14, In- 
fants, 171 — 185; Confirmed, 40 ; Communicants, 771 ; Churches Con- 
secrated, ; Ordinations — Priest, 1 ; Candidates for Orders, 2 ; Contri- 
butions, §13,085 40. 

Wisconsin. 

The Rt. Rev. Jackson Kemper, D. D., Missionary Bishop, exer- 
cising jurisdiction. Residence, Delafield, Waukesha Co., Wisconsin. 
Clergy, 30 ; Baptisms— Adults, 37, Infants, 242—279 ; Confirmed, 
145 ; Marriages, 61 ; Burials, 64 ; Sunday School Teachers, 76 ; 
Scholars, 685 ; Ordinations — Deacons, 3, Priests, 2 ; Candidates for 
Orders, 7 ; Churches Consecrated, 2 ; Contributions, §855 40. 

Texas. 

The Rt. Rev. George Washington Freeman, D. D., Missionary 
Bishop, exercising jurisdiction, Residence, Little Rock, Arkansas. 
Clergy, 10; Parishes, 16 ; Baptisms— Adults, 24, Infants, 129—153 
Confirmed, 38 ; Communicants, 320 ; Marriages, 18 ; Burials, 40 
Sunday School Teachers, 31; Scholars, 155; Ordination — Deacon, 1 
Candidate for Orders, 1 ; Contributions, reported only in part, 
$7738 37. 

Iowa. 

The Rt. Rev. Jackson Kemper. D. D., Bishop in charge. P. O. 
Delafield, Wisconsin. Clergy, 9. 



500 Episcopalians. 

Arkansas. 

The Rt. Rev. George Washington Freeman, D. D., Missionary 
Bishop. P. O. Little Rock. Clergy, 4. 

Minnesota. 

The Rt. Rev. Jackson Kemper, D. D., Missionary Bishop of Min- 
nesota and the Indian Territory. Clergy, 6. 

Indian Territory. 

The Rt. Rev. George Washington Freeman, D. D., Missionary 
Bishop. 

General Statistical Summary. 

Dioceses, 31. Bishops, 37. Priests and Deacons, 1,672. Whole 
number of Clergy, 1,709. Candidates for Orders, (no returns from 
R. I., Del., Md., Va., N. C, Miss., Mich , Ala., 111., and Wis.,) 129. 
Baptisms, 2,110— Infants, 15,767, Adults, 2.859. Confirmations, 8,634. 
Communicants,* 98,358. Marriages, (in 22 Dioceses,) 5,840. Burials, 
(in 22 Dioceses,) 9,768. Sunday School Teachers, (in 21 Dioceses,) 
7,805. Scholars, (in 24 Dioceses,) 63,411. Churches Consecrated, 
(in 13 Dioceses,) 50. Contributions, (in 24 Dioceses,) $566,065 94. 

According to the census of 1850, the Episcopalians own 1,422 
Church edifices, affording accommodations for 625,213 persons, and 
of the value of $11,261,970. 



Before putting a final period to this article, we have a few words 
to say concerning The Martyr's Memorial, an engraving of which is 
given at its beginning. It is well known that the Church of England 
has for centuries been divided into two parties called the High church 
and the Low ; twenty or thirty years ago these parties underwent a 
change, the high party becoming known as Puseyites, after one of their 
leaders, or Traclarians, as they published what they called a series of 
" Tracts for the Times''' These tracts were clearly constructed on 
the principles of the Church of Rome, to which it was intended to 
conduct their readers, and where some of their writers have since landed. 
The whole party of these men scoffed at the reformation, and sneered 

# The number is not known in California, Oregon, Minnesota, Arkansas, Iowa, 
Wisconsin, or Vermont — probably, 1,500. 



Episcopalians. 501 

at its Martyrs." It was deemed by the evangelical part of the Church 
of England important to do all they could to revive the spirit of the 
Reformation, and among other means employed by them for this pur- 
pose, was the erection of a beautiful stone "Memorial " in the city of 
Oxford, where many of the martyrs bled, and from which the " Tracts" 
were issued. As the " Memorial" speaks for itself, we shall simply 
copy its inscription. 

&0 ttie ®flors of €Ecrtr, 

AND IN GRATEFUL COMMEMORATION OF HIS SERVANTS, 

THOMAS CRANMER, 

NICHOLAS. RIDLEY, 

HUGH LATIMER, 

PRELATES OF THE CHURCH OP ENGLAND, 

WHO NEAR TniS SPOT, 
YIELDED THEIR BODIES TO BE BURNED, 

BEARING WITNESS TO 

THE SACRED TRUTHS WHICH THET HAD 

AFFIRMED AND MAINTAINED AGAINST THE 

ERRORS OF THE CHURCH OF ROME, 

AND REJOICING THAT 

TO THEM IT WAS GITEN, NOT ONLY TO BELIEVE IN CHRIST, 

BUT ALSO TO SUFFER FOR HIS SAKE. 

THIS MONUMENT, 

WAS ERECTED BY PUBLIC SUBSCRIPTION. 

IN THE YEAR OF THE LORD GOD, 

MDCCCXLI. 




Martin Luther Preaching. 

LUTHERANS. 

THE LUTHERAN CHURCH. 

ARTIN LUTHER was the son of John Luther, a 
miner, and of Margaret his wife, the daughter of a 
lawyer. Martin was born at Eisleben, November 10th, 
14S3. He was sent to school at a very early age, not 
- Fr more than six, and even then sang in the streets for a 
livelihood, as was a common practice at that time among poor German 
students. He himself frequently stated this fact, "I myself have been 
a poor mendicant, and have received bread at the doors of houses, par- 
ticularly in Eisenbach, my beloved city." Here he met with a poor 
widow, named Schweikard, who took pity on the child, and by her 
charity he was enabled for four years to pursue his studies in that 
city. 

In 1501, he entered the University of Erfurth, where he was sup- 
502 




Lutheran Church. 503 

ported by his father. For a time he studied theology, then turned his 
attention to law, and finally determined for the church. He was fond 
of music, painting, and general literature. At this time he made no 
pretension whatever to the possession of the religion of the heart ; and 
certainly had any one met Martin Luther, travelling on foot from Er- 
furth to Mansfield, in the third week of Lent, in the year 1503, with 
his sword and hunting-knife at his side, and constantly hurting himself 
with these weapons, he would never have thought that the awkward 
student would, in a short time overthrow the dominion of the Catholic 
church throughout half of Europe. 

In the year 1503, or thereabouts, Luther, awed by a flash of 
lightning, which killed a friend with whom he was walking, threw him- 
self into a monastery belonging to the Augustinian friars. He became 
so diligent and successful a student, especially of the Bible, a copy of 
which he first found in the library of the house, that he acquired a high 
reputation, and, upon a vacancy occurring at Wittemburg, he was pro- 
moted to the chair, first of philosophy, and then of sacred theology there. 
A monastery of the Augustinians, the order to which Luther belonged, 
stands there, directly behind the Augustinian Church, and separated 
from it only by a middle-sized garden. That is the place where Luther 
lived as a friar, and the garden, and the little oblong beds and paths 
of which do not seem to have been altered since his days, is the very 
spot in which he took his daily walks. The monastery is externally 
very plain, and even ugly ; but we will go into the interior presently. 

In this place Luther was quietly residing with his brother friars, 
performing matins and vespers, and counting the beads of his rosary, 
diversifying his religious exercises with his periodical walks and theo- 
logical lectures, and enjoying the highest celebrity as a professor, when 
the town of Wittemburg, in common with a large part of Europe, was 
thrown into great excitement by the arrival of a monk named Tetzel, 
who came with authority from the Pope to effect a great sale of indul- 
gences, or pardons for sins both prospective and retrospective for money. 
Luther saw the wickedness and felt the scandal of this proceeding, and 
he resolved to oppose it. He accordingly wrote an argumentative paper 
against indulgences, in which he expressed his views in ninety-five 
propositions, (or theses, as they were called in Latin,) and challenged 
Tetzel with any others who. pleased, publicly to dispute them. This 
paper of which there is, we believe, a copy in the British Museum, he 
nailed upon the door of the schloss-kirche or castle-church, so called 
because it adjoins the castle. 

This assault on the sale of indulgences, which had been so highly 
patronized, and which had brought to the papal treasury so much 



504 Lutherans. 

money, caused a great excitement and a vehement controversy. It was, 
indeed, the commencement of the Reformation. Luther followed up 
his theses by lectures in the University, and by efforts in the pulpit. 
He preached with a power that stirred the whole town. The excite- 
ment spread all the way to Rome, where the Pope and the cardinals 
were indignant, and made many attempts to put the Reformer down. 
At first they thought this would be very easy, but they did not find it 
so; and after many ineffectual attempts at persuasion and intimidation, 
the Pope issued a bull or official document, excommunicating him. This 
it was fully expected would settle the matter, since such a thing had 
never been heard of, as a simple member setting at nought a Pope's 
bull. So it was not to be, however ; for Luther, strong in his convictions 
of the truth, and not at all daunted by the threats and machinations 
employed against him, resolved not only to disregard the bull of ex- 
communication, but to do this in a most public and influential manner. 
He accordingly took it in his hand just outside the town, going through 
the Elster gate, and placing himself under an oak which grew there, 
he set it on fire, and burnt it to ashes, in the presence of an immense 
concourse of people. An oak is growing there now, but it is a young 
one, not fifty years old ; the large old tree under which Luther stood 
was cut down by the French, for the purposes of military defence, when 
the fortress was held by them, and this young tree was afterwards 
planted on the same spot by the Russian government. 

Myconius, a German author, who lived at the beginning of the 
sixteenth century, as quoted in " Milner^s Church History" says of 
the state of religion in those times : " The sufferings and satisfaction 
of Christ were only considered as an old history, much like the Odys- 
sey of Homer ; concerning faith, which embraces the righteousness of 
a Saviour and life eternal, nothing was said ; Christ was represented as 
an inflexible judge, who was prepared to condemn all such as had not 
the intercession of a saint and the favour of the pope to show ; in the 
place of Christ were seated as saviours and intercessors, the Virgin 
Mary, like an heathen Diana, and other saints, which the popes had 
introduced from time to time. And even these intercessions could not 
be expected, unless they were merited by particular works — these 
works, however, were not such as are prescribed by the ten command- 
ments, or other precepts of the Scriptures ; they consisted in saying 
the Lord's prayer, the Ave Marias and their rosaries, at certain times, 
during the day ; in giving alms and money to the convents ; in pilgrim- 
ages ; in purchasing indulgences ; in short, in the observance of a num- 
ber of insignificant ceremonies. They, who had neglected these things 
during their lifetime, were delivered over to hell, or at least to purga- , 



Lutheran Church. 505 

tory, until their relations should relieve them by rendering satisfaction 
.for them, by purchasing masses or indulgences. The preaching of the 
Word of God was the least of the performances of the clergy ; con- 
tinual processions and other ceremonies were considered more necessary. 
The number of clerics was immense, and their conduct was as scan- 
dalous as possible. The bible was not to be had, and even those small 
portions of Scripture which were translated, were forbidden to be 
read." 

Such was the character of the times when Martin Luther was 
raised up to do a far greater work than he at first thought of, and to 
make an impression on the world which he never expected. 

We have already said enough to show the reader that no small stir 
had been created ; and it will be readily believed that Rome itself was 
excited. Emperors and nobles, as well as the common people, could 
see that more than Luther had meant would follow the steps he had 
taken. In instances not a few, religion took possession even of the 
hearts of statesmen and mere politicians, and those who had been the 
enemies of Luther became his friends. 

An instance of this kind has recently been published in Germany. 
The occurrences seem to have happened while Luther was on his way 
to Augsburgh, to answer for his opposition to the church in the matter 
of indulgences. 

In the year 1518, on the evening of the 8th of April, Count Eber- 
hard might be seen striking his spurs into the sides of his black charger, 
as he galloped over the bridge of his castle at Erbach, so fast that his 
followers could hardly keep up with him. It had cost him a hard 
struggle to leave home at this time, for in one of the chambers his 
little daughter Hildegard was lying to all appearance at the point of 
death. The Countess had flung her arms round her husband, and 
strove to detain him, as if she thought that the angel of death would 
not seize his prey in the presence of her valiant lord. But it was all 
to no purpose ; his determination was fixed ; he tore himself away? 
though a severe pang pierced his heart as he bade his wife farewell, and 
cast a last look on his child's pale form. Yet mingled with his anguish 
a watchful observer might have noticed something like a wild joy 
gleaming in his eyes, when at the head of his retainers he entered at 
full gallop the little town in the vicinity, which was already lighted up, 
while the evening chimes were sounding. As he cleared the castle-gate, 
John Speckel, the priest of Michelstadt who was staying in attendance 
on the sick child, shouted after him, " Cursed be he that doeth the 
work of the Lord deceitfully ;" and added, " Whoso loveth father or 
mother, son or daughter, more than me, is not worthy of me." But 



506 Lutherans. 

the loud and earnest tones of the monk's voice were lost in the clatter 
of the horses' feet. 

People who lived in the neighbourhood were puzzled to imagine 
what this hurried departure of the Count at such a time might mean. 
They knew him to be of a passionate fiery temper, that could ill brook 
contradiction, but withal of a tender sympathetic heart. Some 
thought he was in haste to fetch the famous physician just settled at 
Amorbach, and that he had taken so large a retinue with him because 
the roads over the Eulbacher heights were reckoned dangerous ; others 
asserted that he was going to chastise the inhabitants of Sickengen, 
who had decoyed and captured his son and his tutor, who had been 
living at Strassburg, for they had seen Rudt of Collenberg, a menial, 
whom he had employed as a spy, enter the castle gates not long before 
the Count took his departure. But they were all at fault. It was 
something quite different that had checked the tender feelings with 
which he had sat at his daughter's bedside, and had filled his breast 
with emotions of another kind. 

In the autumn of the preceding year God had caused the long- 
forgotten word of his grace in his Son Christ Jesus to be once more 
proclaimed at Wittemburg by his servant Martin Luther, and within a 
fortnight it had spread through almost all parts of Germany, and found 
an entrance into many hearts. But, as always happens under such 
circumstances, it was attended w r ith gainsaying and misunderstandings. 
While it met with acceptance among the common people, and even 
with many of the higher classes, who amid their outward splendour, 
had hearts alive to their spiritual wants ; yet among the great and wise 
of this world there were those who attempted to " Kick against the 
pricks." To this latter class belonged Count Eberhard von Erbach. 
He threatened apostates from the Romish Church with the severest 
punishments, and roused the clergy of all ranks and orders to oppose 
the progress of heresy. John Speckel, whose name we have already 
mentioned, a man of learning and irreproachable character, earnestly 
seconded his efforts ; but all attempts to shut out the new doctrines 
from the Count's domains were as powerless as if he had tried to stay 
the blasts that rush through the valley of the Odenwald. 

The Count and his ecclesiastical fellow-worker were delighted 
when Eckius, Prierias, and others took the field against Luther ; but 
persons who were more foresighted, and had read their writings, and 
better understood the signs of the times, were disposed to believe that 
his cause would only be advanced by such opponents. Under all these 
attacks Luther's own courage and faith waxed stronger ; and this very 
year, on the 26th of April, when a meeting of the Augustin friars was 



Lutheran Church. 507 

to be held at Heidelberg, the undaunted reformer, having provided him- 
self with letters of introduction to the Prince Palatine, set out on foot, 
though many who were anxious for his safety strongly dissuaded him 
from the journey. 

Luther's progress from town to town resembled a triumphal pro- 
cession ; the poor suffering people received him every where as a man 
who sympathized with their unhappy lot ; and even many, who had 
been hitherto undecided, or positively hostile, were won over to his 
cause, when they heard him preach in the streets or highway so power- 
fully and yet so humbly, giving all glory to the Lord. From Wurz- 
burg where he met with a very friendly reception from Bishop von 
Bibia, he came down to Wertheim, intending to proceed to Heidelberg 
by way of Miltenberg. From every quarter people flocked to Milten- 
berg, to see the man whose name had found its way into the most dis- 
tant peasant cottage ; and that town which had declared entirely in 
his favour, was prepared to give him a most cordial reception. 

Excepting the Abbot of Amorbach and the Benedictine Monks of 
Michelstadt, no one was more indignant at Luther's popularity than 
Count Eberhard. Every report of the approach of the detested reformer, 
and of the general feeling in his favour, was like one of Job's messen- 
gers ; and he was ready to gnash his teeth when told of the festive 
preparations of the Miltebergers. From the moment he heard of them 
no one could get a pleasant word from him excepting his little daughter, 
whose dangerous state only served to deepen the gloom that overcast 
him. At last his resolution was taken. The priest had thrown out 
hints how one bold, determined man might put an end to the confusion 
into which this so-called reformer had thrown a whole nation. By 
degrees he let out his meaning in plainer terms ; he represented to the 
count that he had already resorted to physical force in order to ward 
off temporal evil from his subjects ; and, therefore, he might surely 
gird on his armor for the glory of God, and the spiritual welfare not 
only of his own vassals, but of the whole German nation. He would 
find it no difficult matter to attack the reformer unawares, as he traveled 
without an armed retinue, and might give him in custody to the monks 
of Michelstadt or Heimbach till he consented to recant, or his name 
and doctrine were forgotten. The Count lent a ready ear to this ad- 
vice : he had often longed to encounter heresy with lance and sword, 
and like his ancestor, after hearing Pope Urban, at Clermont, he ex- 
claimed when the priest had finished, " God grant it !" as if he were 
setting out on a crusade. 

Having dispatched a messenger to bring him word when the re- 
former would set out from Miltenberg, and what road he would take, 



508 Lutherans. 

whether under Maine, by AschafTenberg, or by Amorbach, through the 
Odenwald, he made arrangements to meet either case. If Luther went 
by Maine, then the Count's vassals, Eehter of Mespelbrunn, Bunhold 
of Eschan, and the bailiff of Wildenstein, with six trusty servants, were 
to fall upon him, and convey him with the utmost secrecy to Erbach ; 
but if he proceeded through the Odenwald, the count himself would 
conduct the enterprise. After two days his scout returned and brought 
word that Luther was to set out the next day, but nothing was known 
respecting his route. But to make sure of his prey in either case, the 
Count, as we have seen, notwithstanding his daughter was at the point 
of death, sallied forth in the evening and took the road to Miltenberg. 
It was already twilight when he crossed the heights of Eulbacher, and 
the pine wood torches were lighted in the adjoining hamlet, but the 
count hurried on so fast in front of his retinue, that when the clock 
struck eight, they had reached the mill on the Mudan, where, according 
to agreement, a messenger from the bailiff was waiting for the Count, 
with the news that his orders had been punctually obeyed, and that the 
armed men were lying in ambuscade. 

Von Erback felt satisfied, and passed through the gate which the 
magistrates of Miltenberg had adorned and illuminated with the follow- 
ing inscription in large letters : — 

" God's word and Luther's lore 
Quench shall Satan nevermore." 

The whole town was alive. Groups of men were moving about 
the streets, and talking of the wonderful man to whose powerful 
preaching they had been listening that day. The Count dashed 
through the excited crowd straight to the inn near which Luther 
had taken up his quarters. "Heyday! my lord Count !" exclaimed 
Nichl Uhrig, the innkeeper, with many a profound bow ; " I should 
never have dreamt that Luther would have made your grace stir 
from home !" The Count made no reply, but, as if in a churlish 
mood withdrew at once to his bed chamber. 

Wearied out by his hasty ride and mental agitation, he threw him- 
self on his bed, and dropped into a deep sleep. After some hours, he 
awoke, and, as he wished to keep awake, rose up and went to the 
window. 

The stillness of night has a wonderful influence on almost every one 
whose heart is not thoroughly hardened. When every being that lives 
and moves on earth, from man in his chamber to the bird in its nest, is 
asleep and silent, one seems to hear the breath of Him who keeps 



Lutheran Church. 509 

guard and watches over all. Earth seems like a land in which rebel- 
lion has been put down and its voice silenced, and gives us a foretaste 
of the time in which the kingdoms of this world shall become the 
kingdom of our God and of his Christ. Perhaps the Count felt some- 
thing of this kind, for the wrathful emotions of his heart were stilled, 
and the wild fire quenched that raged only the evening before. Dark- 
ness and silence were spread over the little town with its slumbering 
population ; only here and there a star twinkled in the sky, and the 
light glimmered in the Warden's tower ; the stream of the Maine 
might be heard as it rushed along ; and when the bell of the nearest 
convent tolled for matins, the Count was quite at a loss what course to 
take. His yesterday's ride, and the design which had occupied him, 
seemed to have passed away like a dream ; his thoughts first traveled 
homeward to his sick child and anxious wife ; then they rose upward 
to the heavenly Father, the " Sole arbiter of life and death," and end- 
ed in a heartfelt, earnest prayer, with which he placed his cause in 
God's hands. 

All of a sudden, a light shone in the corner chamber of the next 
house, and a deep, fine, manly voice, which in the silence of the night, 
fell on his ears quite audibly, uttered the words, " This may God grant, 
the Father, Son, and Holy Ghost, Amen !" As the Count occupied 
the highest story, he overlooked the chamber, and though the curtain 
was let down, he could plainly discern the dark form of some one kneel- 
ing in prayer. For awhile this person seemed to be turning over the 
leaves of a book, and then began his prayer again: — "OLord my God, 
in thee do I put my trust ; save me from all them that persecute me, and 
deliver me ; lest they tear my soul like a lion, while there is none to 
deliver." These words were taken from the seventh Psalm, The 
Count had never before heard any one pray in this manner ; each word 
in the lips of the worshipper seemed like a sledge-hammer, knocking at 
heaven's gate, especially the concluding verses: — "My defence is of 
God, which saveth the upright of heart, God judgeth the righteous, and 
is angry with the wicked every day. If he turn not, he will whet his 
sword ; he hath bent his bow, and made it ready ; he hath prepared for 
him the instruments of death ; he ordaineth his arrows against the per- 
secutors. Behold he travaileth with iniquity, and hath conceived mis- 
chief, and brought forth falsehood. He made a pit, and digged it, and 
is fallen into the ditch which he made. His mischief shall return upon 
his own head." These words were uttered with such power and con- 
fidence, that the Count could not help thinking, " Truly the man has 
a better shield than I have, and a sharper sword. With such a man I 
would not wish to be otherwise than on good terms." And when the 



510 Lutherans. 

person went on to pray for all Christendom — that God would cause the 
clear light of his gospel to shine forth ; that he would turn the hearts 
of princes as the rivers of water are turned, and make the poor common 
people free by his truth ; and that, as to the enemies of the word, he 
would crush their pride ; and that ignorant persecutors might take 
warning by his judgments, and attend to the one thing needful — at the 
close of these petitions, the Count could not help clasping his hands 
with tears in his eyes, and exclaiming aloud, " Amen ! amen ! grant it 
may be, O God, as thy servant has said !" 

The Count walked up and down his chamber restlessly, occupied 
with the single thought of seeing the man face to face whom he had 
heard praying in this manner. At last he noticed that the day had 
begun, and the sun was shining in at his window. He rang for the 
innkeeper who immediately made his appearance with a tankard of warm 
ale on a silver waiter, which he was going to place on the marble table. 

But the Count stopped him, saying, " Cannot you tell me who 
that person is in yonder chamber with the curtain let down?" " Can 
I tell you," replied the innkeeper, "Certainly. And have you really 
seen him ? Why it is Luther, the arch-heretic. His lamp has been 
burning for some hours." 

The Count stood thunderstruck. "Luther, is it?" 

"Yes, Doctor Martin Luther," said he, seeing his astonishment. 

" Has your grace any commands to give ?" but receiving no 
answer, he made his bow and withdrew. 

For some time the Count stood as if fixed to the spot. At last, 
without touching his breakfast, he hurried down stairs, went over to 
the next house, and stood in an instant before Luther. On the Count's 
entering, Luther rose from his seat, and beheld a portly figure, in com- 
plete armour, with his sword by his side, standing before him with an 
anxious look, but not uttering a word. But when at last, in a kindly 
tone, Luther broke the silence by asking what he wanted, the Count fell 
on his knees, and exclaimed, " O man ! you are better than I am. God 
forgive me that I ever thought of doing you harm!" He then told 
him what was his design in coming thither; and how he heard him 
pray, and how his words overpowered him. 

"Not my word," said Luther, " but the word of the Lord, which 
I, a poor unworthy sinner, have the honor of bringing into Germany. 
Go your way in peace, my lord Count ; he who has begun a good work 
in you will carry it on to the day of Jesus Christ. If it please God, 
you shall see still greater wonders, for he breaketh the bow and cutteth 
the spear in sunder. His word they cannot destroy, for the word of 
the Lord endtiretb for ever." 



Lutheran Church. 511 

The Count's attendants were waiting at the entrance of the inn, 
where they had been joined by Echter and Beinhold, expecting to re- 
ceive his orders. But he galloped past them, taking the road home- 
ward, and waving his hand, said, as if lost in thought, " Go in peace ; 
the word of the Lord endureth for ever." 

As he entered the gateway of the castle his wife came out to meet 
him, and clasped him joyfully in her arms, Their child had passed a 
good night in a long sound sleep, and was sitting up in her little bed, 
playing and waiting for her father. 

Without going into particulars, we may state that from that time 
the Count zealously endeavoured that the word which he had perse- 
cuted might be published with all fidelity to his subjects. Among the 
princes who were present at the Diet of Worms is to be found the 
name of Count Eberhard von Erbach, as an enlightened friend of the 
Protestant cause, who there made a good confession on its behalf. 

John Spickel also, formerly priest at Michelstadt, was the first of 
a succession of ministers who published the gospel at Brensbach ; and 
on his pulpit, which was erected by Count Eberhard in the year 1526, 
is to be seen an inscription, which was then the watchword of Protest- 
anism, " Verbum Domini Manet in JEternum" "The word of the 
Lord endureth forever. ' 

At this time Luther was about thirty-four years of age. He was 
of middle stature, with a chest broad and full, an immense forehead, 
and eyes of fire and energy. Under this vigorous exterior he bore a 
powerful intellect, a high and ardent soul, and an indomitable heart. 
Luther was strength itself. He united the most contrary qualities. He 
was vehement and mild ; .austere and cheerful ; sensible and shrewd ; 
persuasive and imperious ; —he had the humility of a Christian, and the 
pride of a great man. This energetic nature, which had acquired still 
greater force from the restraints of a cloister, also permitted him to 
accomplish two objects, either of which would have sufficed for his 
glory ; — he was enabled to overthrow and to construct. He instituted 
discussion, and he knew how to maintain obedience ; he was followed 
as a revolutionist, and imposed laws as a legislator. He awoke in the 
hearts of men the passions which had slept for ages ; but the thoughts 
and feelings which he had aroused he inclosed in the limits of his own 
designs. 

The Catholic religion had been the most graceful, the most com- 
plete, the most poetic, and the most imposing of all the forms of Chris- 
tianity. It had carried farthest the spirit of sacrifice and of union; it 
had most agreeably mingled divine sentiments with terrestrial arts; it 
had obtained most from human strength, and done most for the organi- 



512 Lutherans. 

zation of society. It had formed Europe. From one extremity of the 
continent to the other it had established that homogeneity of civiliza- 
tion which exacted a single faith under one sole authority, — the sub- 
mission of the mind to the law, — of the political to the religious 
power, — in order to repel so many invasions, transform so many people, 
refine so much barbarity, master so many passions, and surmount so 
many disorders. But after accomplishing this great object, by the 
unity of Europe and the security of civilization, it had lost its power. 
Luther's mind was cramped. He burst the barriers that confined it ; 
and the crash of that mighty unity shook the time-honored institutions 
of the earth, and strewed its face with their ruins. 

Luther at first, by his sermons and disputations against the Domi- 
nican Tetzel, attacked only the sale and virtue of indulgences ; but the 
controversy soon extended itself from this to all the other points of the 
Catholic doctrine, and from the Dominican Tetzel to Pope Leo X. 

During three years, by the publication of his views, and the obsti- 
nacy of his obedience, he departed step by step from the court of Rome. 
He acknowledged as the rule of doctrine the Scriptures alone, and not 
the decisions of the Holy See. In vain did Leo X., command retraction 
and silence. He deputed Cardinal Cajetan at Augsburg to reclaim him 
to obedience. The cardinal having condemned without refuting him, 
Luther appealed from him to the Pope. The Pope, in his turn, con- 
demned him without a hearing, by his bull of 9th November, 1519, and 
he appealed from the Pope to the general council. Seeing that Luther, 
by his book on Christian Liberty, thrust himself yet deeper in heresy, 
and estranged himself from the church, the Pope fulminated against 
him a second bull on the 15th June, 1520, in which he condemned 
forty-one propositions extracted from his works. He demanded their 
retraction in the space of sixty da3 r s ; and threatened that should Luther 
fail to send this retraction to Rome, he should be declared excommuni- 
cated, and delivered to the secular arm. He ordered his books to 
be publicly burned, and interdicted all countries from giving him an 
asylum. 

As soon as Luther was apprised of this bull, he wrote : — " The die 
is cast. As I have despised the favor of Rome, even so do I despise 
her fury. I wish neither to be reconciled to her, nor to continue within 
reach of her fruitless advances. Let them condemn me, and burn my 
writings ; I, in my turn, if I can find fire, will condemn and burn every 
pontifical edict." At length, having learned that his books had been 
burnt at Rome, and in some of the ecclesiastical States of Germany, 
and in the Low Countries, faithful to the vow he had made, on the 10th 
of December, in the public square of Wittenberg, in presence of an ad- 






Lutheran Church. 513 

miring multitude, he solemnly committed the papal bull and the canon 
law to the flames. 

Thus, by an act till then unparalleled, he separated himself irrevo- 
cably from Rome. After this step, but one resource was left him, — he 
must triumph over the Holy See or perish. He was about to commence 
a new struggle with the secular power, till then the bounden auxiliary 
of the ecclesiastical, which enjoined upon the former to silence by force 
those whom in the name of religion the church had condemned. The 
emperor, to whom Leo X., addressed himself, was then called to be- 
come, subordinately to the Pope, the adversary of Luther. 

That emperor was Charles the Fifth. He was then in his twenty^ 
second year, and the most powerful sovereign in Europe. In 1506 he 
had acquired the Low Countries ; in 1516, the kingdoms of Spain, Na- 
ples, Sicily, and Sardinia ; in 1519, the States of the house of Austria. 
He had also just obtained possession of the empire. Christopher Co- 
lumbus, Fernando Cortez, and Francis Pizarro had added almost a new 
continent to his States of Europe. Four great houses, those of Aragon, 
Castile, Burgundy, and Austria, in him were united. Neighbors to 
France, and alarmed at her aggrandizement under Charles VII., and 
Louis XL, and at her conquests under Charles VIII., these houses had 
allied themselves by marriage, and had left Charles V., as the heir of 
their power and the representative of their fears. Born of a system of 
political alliances, in him alone it became a coalition. The royal races 
united in his person had transmitted to him not only their possessions, 
but their qualities. He had the ability and artifice of that house of 
Aragon which had produced, in Ferdinand the Catholic, the most politic 
and crafty of the sovereigns of his age ; the gravity and gloom of that 
house of Castile which became extinct in Jane the Simple, and which 
led him to assist, while living, in his ow T n funeral obsequies ; the valor 
and enterprising character of that house of Burgundy which expired at 
Morat and at Nancy with Charles the Bold ; the prudent spirit of that 
house of Austria, which, arriving in Germany with its sword alone in 
the thirteenth century, was the most powerful there in the sixteenth. 
He was young and brilliant, ingenious and circumspect, courageous, and 
full of glory and enterprise. The States he had inherited were to him 
but the means of acquiring others. Austria, the Low Countries, Spain, 
and Italy, were the strong columns on which he labored during twenty 
years to erect the vast edifice of universal monarchy. 

To enumerate in detail even the principal of Luther's doings would 
be impossible within the limits of this article ; suffice it therefore to 
say, that among the most important of these events was the Diet at 
Worms, in the year 1521 when he was summoned to be tried for 

33 



514 Lutherans. 

heresy. His Sovereign, apprised of the machinations of his enemies, 
gave Luther information of what was likely to happen ; and not a few 
of his friends implored him not to venture to Worms, where even his 
life would be in danger. His well-known reply was, " If there were 
as many devils in Worms, as there are tiles on the roofs of the houses, 
I would go on." He did go on ; and in German and Latin, in a 
speech of two hours, notwithstanding the awe of the assembly, and the 
excessive heat arising from the vast crowd, he ended his address with 
these noble words : " Let me then be refuted and convinced by the 
testimony of the Scriptures, or by the clearest arguments ; otherwise I 
cannot and will not recant; for it is neither safe nor expedient to act 
against conscience. Here I take my stand. I can do no otherwise, so 
help me God ! Amen." 

Look at Luther ; — was it in cloistered ease and quietness of life, 
with the Church and the world all his friends, and every thing gliding 
smoothly on, that Luther became the man he was, and accomplished 
all he did for the world? "No, in no wise." Luther was a man 
whom his Master traineil for the work appointed him, amidst the con- 
vulsions of the Church of Rome, the rockings of a moral earthquake, and 
under the thunder of the anathemas of the Pope, with friars and priests, 
and diets and counsels and cardinals to dispute with him, and denounce and 
curse him, and under the summons and arraignments, and examinations 
and threatenings, which required the courage of a soldier, and the spirit 
of a martyr united. 

Beautifully has Mrs. Emily C. Judson written in reference to this 
scene : 

Intrepid, godlike man ! Behold him there 
'Mid the assembly vast. Princes and kings 
In all their royal dignity The proud 
And worldly-wise, and almost deified 
Prelates and bishops, with the varied names 
Of church ambassadors, intent to awe 
The great disturber of their carnal joys, 
And chain him at their feet. 

Behold him there — 
Meek, humble, patient, yet with loftiness, 
Surpassing all around, even as the sun 
In morning splendor shines above the stars ! 
He speaks in wisdom, and with mighty power. 
And stands triumphant victor o'er his foes. 

We see the oak, that monarch of the wood, 

Year after year battling the storms of heaven ; 

And though, perchance, touched by the lightning, still 



N 



Lutheran Church. 515 

Standing unmoved, we wonder and admire. 

A noble ship goes forth upon the deep. 

Surge after surge sweeps with a vengeance by, 

And every sea threatens to overwhelm. 

Yet on it moves, buffets the winds and waves, 

Outrides the storm, comes safely into port 

Amid the acclamations of a crowd. 

Praises are showered upon the conqueror's head — 

To martial courage grateful honors given. 

But what are these, compared with such a scene 

As we contemplate, when a child of earth 

Undaunted stands, amid the fiercest war 

Of moral elements, yea, overcomes, 

And ' more than conquers,' — rises higher still, 

And gains new strength with every victory ? 

And what was Luther's power ? What was the rock 

On which he stood, that seemed of adamant ? 

'T was simple ' faith in God.' He had espoused 

The cause of truth — eternal, holy truth ; 

And He whose attributes are infinite, 

Vouchsafed his blessing. 'T was Omnipotence 

That girt him round, and well might he defy 

All earthly foes, ay, even the hosts of hell. 

O, glorious display ! The power of faith — 

So simple, yet sublime — that raises man 

From the mere earth worm to the exalted height 

Of sonship to the Eternal — one with God. 

A recent traveller in Germany has so delightfully described a scene 
in Luther's journey to Worms, that our readers would scarcely pardon 
us if we did not preserve it in our volume : — 

A few miles from Worms stands an object of considerable attrac- 
tion : it is Luther's tree. It was about six o'clock on a bright sum- 
mer's morning when we stood beneath its wide-spreading boughs. 

" Than a tree a grander child earth bears not. 
What are the boasted palaces of man, 
Imperial city or triumphal arch, 
To forests of immeasurable extent, 
Which time confirms, which centuries waste not ? 
Trees gather strength for ages ; and when at last 
They wave, so beauteous in decrepitude, 
So grand in weakness, even in decay 
So venerable ! 't were sacrilege to escape 
The consecrating touch of time." 

Three hundred years and more have passed over Luther's tree. It 
was memorable in the sixteenth century ; it ought not to be less so 



516 Lutherans. 

now. It was in the sweet vernal season of 1521, in the quiet of even- 
ing, just as the sun, setting in his western dominions, was shedding an 
aureate splendor over river, field and city, that a wagon was observed 
drawing up for a resting-place under its goodly boughs. This was 
Martin Luther, who had come a three days' journey, and was on his 
way to the Diet of Worms. The city towers and tops of houses were 
visible from the spot; but, weary with his journey, and in a measure 
agitated by the vast prospects of the morrow, he preferred not to enter 
within its walls that evening. Some confidential friends had come 
with him ; a few men in armor also had journeyed with the company. 
There, under our elm, they rested for the night. " Luther is come," 
said some of the peasants, who were wending their way from their 
toils to their cottage homes. The news soon spread. The morning 
had somewhat advanced when this great laborer was still heavy with 
sleep. Thousands of Germans, longing to see their Reformer, were 
now congregated around him ; and Luther, awaking from his repose, 
beheld the multitude as a glorious field all white to the harvest. He 
said, " Why should I not preach to them ?" Solemn thoughts occu- 
pied his mind respecting the issue of his engagements at Worms. He 
had often imagined Huss and Jerome, who, notwithstanding promises 
of safety, had been burned at Constance. Thus may it be with Luther. 
How momentous his position ! " It is well, 5 ' said he, " that the people 
should know the things for which I may soon suffer." 

He proclaimed, therefore, with all boldness and solemnity, the 
jfreat leading doctrines of the Reformation, which when he had done, 
the people declared to him their belief in his cause, but earnestly 
entreated him not to go to the Diet. They explained the ground 
of their fears : the Pope's nuncio was already there, who had submitted 
to the Emperor and others plans for his overthrow ; death, even, had 
been named. There was no hope, moreover, but that Charles, like 
Sigismund before him, would carry into effect the determination of the 
Supreme Pontiff. With these expectations, Worms was fast filling 
with the enemies of Luther. Such were the considerations urged by 
his friends, who trembled not only for him, but for the cause he had 
espoused. Noble-minded Luther! What said he in reply? Why, 
that "If there were as many devils in Worms as tiles upon the houses, 
he would go." Heroic determination! made under our venerable tree. 
I felt as if I had come on a pilgrimage when I looked on its time- 
honored stem. 

Luther was conducted from Worms, as a prisoner to the castle of 
Wartburg, and the place of his concealment was unknown. A cry of 
grief was raised throughout Germany. He was supposed to have 



Lutheran Church. 517 

perished, and Pope and Emperor were accused. The elector of Saxony 
had thus taken care of him, and thus gained time to strengthen his 
party. " Hiding Luther," says Michelet, " was a sure way of raising 
the exaltation of Germany and its fears for the champion of the faith, 
to the height." 

The life, labors, and character of Luther, belong to his biographer, 
rather than the historian. Amidst much warmth of temper, he had a 
kind heart, and was always most happy in the domestic circle. In 
1525, when in his forty-second year, he married. His wife, Catharine 
von Bora was a beautiful girl, of noble birth, who, having fallen in 
love with a poor student of Nuremberg, had been condemned by her 
parents to the cloister. Escaping, with eight of her companions, after 
some years, she took refuge at Wittemberg. Here Luther became at- 
tached to her. Yet, with a sense of justice rather unusual in a lover, 
he wrote to the Nuremberg student — " If you desire to obtain your 
Catherine von Bora, make haste before she is given to another, whose 
she almost is. Still she has not yet overcome her love for you. For 
my part I should delight to see you united." 

The student not responding to this offer, Luther married her. In 
this union he was most happy — the details of his domestic life are full 
of sweetness and tenderness. 

Catharine who had been a nun, had escaped from her convent the 
year before her marriage. She was led to make this escape by the per- 
suasion fastened upon her mind by the writings of Luther, that her 
continuance in a cloister was incompatible with her salvation. Luther 
had rejected the doctrine of the celibacy of the clergy, and strongly 
opposed the entire monastic system. He regarded both as inconsistent 
with the teaching of the word of God. In his marriage he added the 
strength of his example to the force of his instruction. He felt himself 
called to this as a reformer. "Marriage in its purity," he wrote, "is 
a state of simplicity and peace." Such he found it in his own experi- 
ence. Warm and pure were his own social and domestic feelings ; and 
in the modest, gentle and pious nature of Catharine there was some- 
thing that met the secret want of his heart and made his home a scene 
of happiness. It was a little heaven into which he could retire from 
the storms of the excited sea over which most of his life, as a reformer, 
was tossed. Often did the pleasures of his domestic life drive away 
from his view the clouds that were on his sky. Her encouraging love 
would often beguile away from his brow the sternness that gathered 
there from his arduous toils. 

Of his abundant labors, his clear views of Divine truth, his pulpit 



518 Lutherans. 

eloquence, and his astonishing success, extending even to the present 
times, and to the whole of the future, we can scarcely speak. He died 
in holy peace, February 14, 1546. 

There were three or four features in the character of the reformer, 
which it would be unpardonable not to notice, even in a brief sketch 
like this : 

He was distinguished for his benevolence. One day Luther was 
completely penniless, but was nevertheless applied to for money to aid 
an important Christian enterprize. He thought a little, and recollected 
that he had a beautiful medal of Joachim, Elector of Brandenburg, 
which he very much prized ; he went and opened the drawer which 
contained it, and said, " What art thou doing there, Joachim? Dost 
thou not see how idle thou art? Come out, and make thyself useful." 
Then he took out the medal and gave it to the object. 

He was remarkable for his simplicity as a preacher. When Dr. 
Erasmus Albert was called to Brandenburg, he desired Luther to set 
him down a manner and form how he should preach before the Prince 
Elector. Luther replied, " Let your preaching be in the most simple 
and plain manner ; look not to the Prince but to the plain, simple and 
unlearned people, of which cloth the Prince is also made. If I, in my 
preaching, should have regard to Philip Melancthon, and other learned 
doctors, then should I work but little good. I preach in the simplest 
sort to the unskilful, and the same giveth content to all. Hebrew, 
Greek, and Latin, I spare until we come together, and then we make 
our preaching so curled and finical, that God himself wondereth 
at us." 

We shall stay a moment or two longer on this subject of Luther's 
preaching ; and ample indeed will be our reward if we can communicate 
a hint which may be practically regarded by the preachers of the pre- 
sent age. Here are Luther's ideas of a good preacher : 

1. He should preach orderly. 

2. He should have a ready wit. 

3. He should be eloquent. 

4. He should have a good vein. 

5. He should have a good memory. 

6. He should know when to make an end. 

7. He should be sure of what he advances. 

8. He should venture and engage body and blood, wealth and 
honor, for the word. 

9. He should suffer himself to be buffeted and mocked by every 
one. 



Lutheran Church. 519 

A Preacher to please the World. 

1. He must be learned. 

2. He must have a fine delivery. 

3. He must have neat and quaint words. 

4. He must be a proper person, whom the women may fancy. 

5. He must not take, but give money. 

6. He must preach such things as people willingly hear. 

I would not have preachers, adds Luther, torment their hearers 
with long and tedious preaching. When I am in the pulpit, I regard 
neither doctors nor magistrates, of whom about forty are here in the 
church ; but I have an eye to the multitudes of young people, children 
and servants, of whom there are above two thousand. 

Christ taught by parables, that all could understand, and this is 
the art of speaking. Philip Melancthon and Justus Jonas are both 
learned men, and well skilled in the Scriptures. I would not make a 
step into the pulpit for them. 

It is said that Melancthon on one occasion arose to preach a sermon 
on the text, " I am the good shepherd." On looking around upon his 
numerous and respectable audience, his natural timidity overcame him, 
and he could only repeat the text over and over again. Luther, who 
was in the desk with him, at length exclaimed, " You are a very good 
sheep!" and telling him to sit down, took the same text, and preached 
an excellent discourse from it. 

With great natural diffidence, Luther was remarkable for great 
firmness of character. About the time the plague broke out in Wit- 
temberg, a great part of the students and teachers left the town: 
Luther remained. "I don't well know," Wrote he to his friend at 
Erfurt, "If the plague will allow me to finish the Epistle to the Gala- 
tians. Prompt and brisk, it makes great ravages, especially among the 
young. You advise me to flee. Whither shall I flee ? I hope the 
world will not go to wreck though friar Martin fall. If the plague 
makes progress, I will disperse the friars in all directions ; but, for my- 
self, I am stationed here, and obedience permits me not to flee till He 
who has called me recall me. Not that I do not fear death, for I am 
not the apostle Paul — I am only his commentator, but I hope the Lord 
will deliver me from fear." 

We have before us a fine sketch of Luther's character from the 
pen of the Reformer Vitus Theodorus. He says : — " I cannot enough 
admire the cheerfulness, constancy, faith, and hope of Luther, even in 
these trying times. He constantly feeds these good affections by a very 
diligent study of the word of God. Then not a day passes in which 



520 Lutherans. 

he does not employ at least three of his best hours. Once I happened 
to hear him at prayer. O, what spirit, what faith, was there in his 
expressions He petitions God with as much reverence as if he were 
actually in the divine presence ; and yet with as firm a hope and confi- 
dence as he would address a friend. "I know," said he, "That thou 
art our Father and our God ; therefore I am sure thou wilt bring to 
nought the persecutions of thy children. For shouldst thou fail to do 
this, thine own cause being connected with it, would be endangered. 
It is entirely thine own concern ; we, by thy providence, have been 
compelled to take a part. Thou, therefore, will be our defence !" 

As an eminently practical man, and well acquainted with the 
avenues to the human heart, he exerted himself to establish the study 
of music in all the communities founded on the evangelical creed. He 
believed that music was a gift of God : that its use was especially be- 
coming in praises of its Author ; but was also, by itself, of excellent 
value at all times. In the education, therefore, of all who followed 
him, he was careful to provide the means of exercising this divine art ; 
and laid down a system of musical tuition, enjoined in every Lutheran 
parish school, which has continued in force throughout nearly three 
centuries. What fruit this seed has borne, all educated persons know. 
In Germany alone, of all countries, is music a common domestic friend, 
instead of being, as elsewhere, an outcast, a prostitute, or a mounte- 
bank. Its cultivation is thought no folly, its practice introduces no 
excess, and is exposed to no peculiar temptations ; the whole land is 
filled with its cheerful voice, and with a grateful feeling of its value, 
as a heavenly companion, amongst the cares of daily life. At the same 
time, its highest creations have silently grown, in that country, to a 
perfection elsewhere unknown. It is needless to name Bach, Handel, 
Haydn, Mozart, and Beethoven ; authors of the greatest works that 
music has yet produced, and the genuine offspring of the soil on which 
Luther's powerful hand had cast the first seed. For, although of these 
great composers some were born Roman Catholics, in Catholic states, 
it was at an era when the original growth, fostered by Luther, had 
already spread over the whole land, and shed its fruits over regions 
which were remote enough from the root which gave them birth. Such 
virtue is there in the true thought and the genial insight of a single 
man ; — and such is the stature to which an art may rise, when it is sus- 
tained by the understanding love of a whole people. 

A curious symbolical representation of the Reformation was ex- 
hibited before Charles V. and his brother Ferdinand, at Augsburg, in 
1530, at the time when the Lutherans presented their Confession of 
Faith to that assembly. As the princes were at table, a company of 



Lutheran Church. 521 

persons offered to act a small comedy for the entertainment of the com- 
pany. They were ordered to begin ; and first entered a man in the 
dress of a doctor, who brought a large quantity of small wood, of 
straight and crooked billets, and laid it on the middle of the hearth, 
and retired. On his back was written Reuchlin. When this actor 
went off, another entered, apparelled also like a doctor, who attempted 
to make fagots of the wood, and to fit the crooked to the straight ; 
but having labored long to no purpose, he went away out of humour, 
and shaking his head. On his back appeared the name of Erasmus. 
A third, dressed like an Augustinian monk, came in with a chafing-dish 
full of fire, gathered up the crooked wood, clapped it on the fire, and 
blew it till he made it burn, and went away ; having upon his frock the 
name of Luther. A fourth entered dressed like an emperor, who see- 
ing the crooked wood all on fire seemed much concerned, and to put it 
out, drew his sword and poked the fire with it, which only made it 
burn the brisker. On his back was written Charles V. Lastly, a 
fifth entered in his pontifical habit and triple crown, who seemed ex- 
tremely surprised to see the crooked billets all on fire, and by his coun- 
tenance and attitude betrayed excessive grief. Then looking about on 
every side to see if he could find any water to extinguish the flame, he 
cast his eyes on two bottles in a corner of the room, one of which was 
full of oil and the other of water, and in his hurry he inadvertently- 
seized the oil, and poured it on the fire, which unfortunately made it 
blaze so violently that he was forced to walk off! — on his back was 
written Leo X. 

The reader has, probably, before this begun to suppose it time 
that we should introduce Luther into this country. 

Twenty years only intervened between the discovery of America 
and the first preaching of Luther. The Christian scholar may be par- 
doned if he lingers for a moment upon the analogy which subsists be- 
tween these remarkable events. Columbus, pursuing his perilous course 
across tbe Atlantic, and led forward by the single star of lofty and in- 
spiring hope, may be regarded as no inapt emblem of that adventurous 
Reformer who embarked upon a stormier sea than ever rocked the bil- 
low of the intrepid sailor. How mighty the enterprise of both! How 
magnificent the result! A land of beauty opened its flowery valleys 
to the navigator ; but a richer land of promise blossomed before the 
eyes of the Reformer. 

Several generations, how T ever, elapsed before the blessings of 
Luther's labors reached this happy land. He had long been laid in 
his grave, but the truths he taught are immortal ; and the labors he 
commenced in the church of Christ are yet extending themselves. 



522 Lutherans. 

The earliest settlement of Lutheran Christians in this country was 
made by emigrants from Holland to New York, soon after the first 
establishment of the Dutch in that city, in 1621, then called New 
Amsterdam. While the territory yet belonged to Holland, the few 
Low Dutch Lutherans were compelled to hold their worship in private; 
but after it passed into possession of the British, in 1664, liberty 
was granted them by all the successive governors to conduct their 
public worship without any obstruction. The establishment of the 
Lutherans in this land, therefore, was little more than a century after 
Columbus had discovered America, in 1492, and within a few years of 
the landing of the Pilgrims on Plymouth Rock, in 1620. 

The Rev. Jacob Fabricicus was their first minister, and was very 
successful, though for the last nine years of his ministry he was blind. 
The Rev. Dr. Schmucker, a high authority on the matter, says, that 
the cause of the emigration from Holland may be supposed to be the 
intolerant decrees of the Synod of Dort, in 1618. 

The Lutherans in this country had gradually extended, till in 1680, 
Charles II. , granted Pennsylvania to William Penn, when the Germans 
emigrated by thousands to that colony, and established themselves in 
its various counties ; other colonies removed from Europe to Georgia, 
Virginia, and elsewhere, and did much to form the early character of 
the colonies in which they were planted, especially in Pennsylvania, 
where. they have always been found in the greatest number. When the 
first Synod was held in 1748, there were eleven Lutheran ministers in 
the bounds of the present United States; three years after that time, 
the number of congregations was about forty, and the Lutheran popu- 
lation was estimated at sixty thousand. The greater part of these men 
were indefatigable in their labors ; but mighty were the difficulties 
which obstructed their way. The population was unsettled, ever pass- 
ing further into the interior ; intemperance had already made sad havoc 
in the land ; the half-civilized habits so natural to pioneers in coloniza- 
tion ; the celebrations in honor of Tammany, the Indian chief; and other 
customs then prevalent, were formidable obstacles to the prevalence 
of religion. To these things may be added inadequate ministerial sup- 
port; the difficulty of travelling from the general want of roads; and 
not unfrequently the tomahawk and scalping knife of the Indian, all 
of which were unfavorable to the extension of the Gospel. 

Among the massacres effected by the Indians, we shall especially 
refer to the one described by the truly excellent and successful pas- 
tor Muhlenberg, to whose memory American Christians are yet in- 
debted. It may teach us, as Dr. Schmucker says, to appreciate the 
security of our worship; show us the bitter cost at which our 



Lutheran Church. 



523 



fathers provided it ; and make 
us gratefully feel that we are 
reaping the fruits of their 
sweat and blood. The -case 
was that of a man whose two 
daughters had - attended a 
course of instruction by Mr. 
Muhlenberg, and been sol- 
emnly admitted by confirma- 
tion to the communion of the 
Church. This man removed 
with his family some distance 
into the interior, to a tract of 
land which he purchased. 
When the war with the In- 
dians broke out, he took back 
his family to their former res- 
idence, but occasionally went 
to his farm to attend to his 
grain and cattle. On one 
occasion he went, accompa- 
nied by his two daughters, 
to spend a few days there, 
and bring away some wheat. 
On a Friday evening, after 
the wagon had been loaded, 
and every thing was ready for 
their return on the morrow, 

his daughters complained that lm, ian warrior. 

they felt anxious and dejected, 

and were impressed with the idea that they were soon to die. They 
requested their father to unite with them in singing the familiar German 
Funeral hymn: — 




Who knows how near my end may be ?" etc. 



after which they commended themselves to God in prayer and retired 
to rest. 

The light of the succeeding morning beamed upon them, and all 
was yet well. Whilst the daughters were attending to the dairy, 
cheered with the joyful hope of soon greeting their friends, and being 
out of danger, the father went to the field for the horses, to prepare for 



524 * Lutherans. 

their departure towards home. As he was passing through the field, 
he suddenly saw two Indians, armed with rifles, tomahawks, and scalp- 
ing knives, rushing towards him at full speed. The sight so terrified 
him, that he lost all self-command, and stood motionless and silent. 
When they were about twenty yards from him, he suddenly, and with 
all his strength, exclaimed, " Lord Jesus, living and dying I am thine. " 
Scarcely had the Indians heard the words " Lord Jesus," which they 
probably knew as the white man's name of the " Great Spirit," when 
they stopped short, and uttered a hideous yell. The man ran with 
almost supernatural strength into the dense forest, and by taking a ser- 
pentine course, the Indians lost sight of him, and relinquished their 
pursuit. He hastened to an adjoining farm, where two German families 
resided, for assistance. But on approaching it, he heard the dying 
groans of the families, who were falling beneath the murderous toma- 
hawks of some other Indians. 

Thus situated, and observing, that by the good providence of God, 
he had not been seen by these Indians, he hastened back to learn the 
fate of his own two daughters. But alas ! on coming within sight of 
his farm, he saw his house and barn enveloped in flames. Finding that 
here too the Indians were in possession, he hastened to another adjoin- 
ing farm for help. Returning, with several armed men, he found the 
house reduced to ashes, and the Indians gone. His eldest daughter 
had been almost entirely burnt up, a few remains only of her body 
being found. And, to add to this painful picture, the younger, though 
the scalp had been cut from her head, and her body was horribly man- 
gled from head to foot with the tomahawk, was yet living! " The 
poor woman," says Muhlenburg, " Was yet able to state all the circum- 
stances of the dreadful scene." After having done so, she requested her 
father to stoop down to her, that she might give him a parting kiss, 
and then go to her dear Saviour ; and after she had impressed her dying 
lips upon his cheek, she yielded her spirit into the hands of that Re- 
deemer, who, though his judgments are often unsearchable and his ways 
past finding out, has said, " I am the resurrection and the life ; if any 
man believe in me, though he die yet shall he live." 

We cannot trace the history of this Church through all the diffi- 
culties of the Revolution, nor state even the leading circumstances of 
its history since. The increase of riches, as in other cases, has done 
not a little to injure the vital piety of its members, but its records detail 
not a few T instances of extensive revival of practical godliness, and many 
efforts have they made to extend the cause of the Lord Jesus. 

Among the very eminent men connected with the Lutheran Church 
in this country, special mention must be made of the Rev. Gotthilf 



Lutheran Church. 525 

Heinrich Ernst Muhlenberg, whose name has already been men- 
tioned. He was born at New Providence, in the State of Pennsyl- 
vania, Nov. 17, 1753. His father was a venerable minister of the 
Lutheran Church, who arrived in this country from Germany, in 1742, 
and may be regarded as the founder of the church in these colonies. 
The son was truly an American. At ten years of age he was sent to 
complete his education at the University of Halle, in Germany. When 
he was presented to the Chancellor of that University for the honor of 
kissing hands, the sturdy little American refused to do it. Very wisely 
the Chancellor excused him, as was said, on account of his youth. 
From Halle he went to England, and in 1770, returned to Philadelphia, 
was ordained at Reading, and became assistant pastor in the Lutheran 
churches in the first named city. 

In 1779, he removed to New Hanover, and in the following year 
to Lancaster, all in the same State ; and most faithfully did he dis- 
charge his pastoral duties till May, 1815, when he died in the joy and hope 
of a Christian. He was eminently distinguished as a theologian and a 
preacher; as a recreation, he carefully studied the sciences, especially 
that of Botany, on which he corresponded with the most eminent men 
in England. His piety, erudition, and amiable manners will long be 
remembered with sacred delight. 

It is probable that in the American Lutheran Church there is less 
of rigid adherence to the dogmas of a creed, than in many parts of the 
European Continent. Still, however, the church has her standards, 
and every where the " Augsburgh Confession" which was presented 
to Charles V., June 25, 1530, is held by them in high repute,, may in- 
deed be considered, next to the Bible, the highest authority of the 
Lutheran Church ; and on this account we transfer a translation and 
condensation of it to our pages. 

Article I. Of God. 

In the first place, we unanimously teach and hold, agreeably to the 
decree of the council of Nice, that there is one only Divine Being, who is 
called, and truly is God ; but that there are three persons in this only Di- 
vine Being — equally powerful, equally eternal — God the Father, God the 
Son, and God the Holy Ghost ; all three one Divine Being, eternal, 
without parts, without end — of unmeasurable power, wisdom, and good- 
ness—the Creator and Preserver of all things, visible and invisible. 

Article II. Of Original, or Inherited Sin. 

We teach, that after the fall of Adam, all men, who are naturally born, 
are conceived and born in sin ; that is, that they are all, from their infancy, 



526 Lutherans. 

full of bad desires and dispositions, and can have no true fear of God, 
nor faith in God, by nature ; and that this innate disease and inherited 
sin, is really to be accounted sin, and condemnethall, who are not born 
again of water and the Holy Ghost. 

Article III. Of the Son of God. 

We also teach, that God the Son, became man, born of the Virgin 
Mary ; and that the two natures, divine and human, inseparably united 
together in one person, are one Christ, who is true God and man, who 
was truly born, who truly suffered, was crucified, dead and buried — 
that he was a sacrifice, not only for original sin, but also for all other 
sins, and reconciled the wrath of God. Also that the same Christ de- 
scended into hell,* truly arose from the dead on the third day, that he 
ascended into heaven and sitteth at the right hand of God; that he eternally 
rules over all his creatures and governs ; that he sanctifies, strengthens 
and comforts, through his Holy Spirit, all, who believe in him, and 
gives unto them life and various gifts and blessings — and that he defends 
and protects them against the devil and against sin. 

Also, that the same Lord Christ, will publicly come to judge the 
living and the dead. 

Article IV. Of Justification. 

We teach, that we cannot obtain forgiveness of sins and righteous- 
ness before God, through our own merits, works or satisfaction, but 
that we obtain forgiveness of sins, and become righteous before God 
through grace, for Christ's sake, by faith, if w 7 e believe that Christ 
suffered for us, and that for his sake sins are forgiven, and righteous- 
ness and eternal life are granted to us. 

Article V. Of the Ministry. 
To obtain such a faith, God hath instituted the ministry, and 
given us the Gospel and the sacraments, through which, as means, he 
gives the Holy Spirit, who works faith, where and when he will, in those 
that attentively hear the Gospel, which teaches that we have a merciful 
God, through Christ's merits, and not through any merit of our own. 

Article VI. Op Kenewed Obedience. 

We also teach, that such a faith brings forth good fruit and good 

works, and that we must do such good works, as God hath commanded, 

yet not to trust in them, as if we could thereby merit grace with God. 

— For we obtain forgiveness of sin and righteousness, through faith in 

* Hades, or the place of departed spirits. 



Lutheran Church. 527 

Christ, as Christ himself saith, Luke xvii. When ye shall have done all 
those things, which are commanded you, ye shall say, we are unprofi- 
table servants. Thus the Fathers also teach ; for Ambrose saith : It 
is so determined by God, that he who believes in Christ shall be 
saved and obtain forgiveness of sins, not through works, but only 
through faith, without any merits of his own. 

Article VII. Of the Church. 

We teach, that there must be always a holy Christian Church, 
which is a congregation of the faithful, in which the Gospel is purely 
preached, and the holy sacraments administered agreeably to Christ's 
ordinance. 

And this is sufficient to a true unity of the Christian churches, 
that the Gospel be preached and the sacraments administered agreeably 
to the Word of God. It is therefore not necessary to the unity of the 
Christian churches, that ceremonies instituted by men, should be alike 
at all places, as Paul saith, Ephes. iv. 4, 5. There is one body and 
one spirit, even as you are called in one hope of your calling ; one Lord, 
one faith, one baptism, one God and Father of all, who is above all, 
and through all, and in you all. 

Article VIII. Of the Members, which compose the Church, and of 

THE UnWORTHINESS OF MINISTERS NOT HINDERING THE EFFECT OF 

the Sacraments. 

Although the Christian church be a congregation of the faithful 
and holy ; yet, whereas there are many false Christians and hypocrites, 
in the world, and there will always be open sinners among the pious, 
nevertheless the sacraments are effectual, although the preachers, by 
whom they are administered, be not pious, as our Saviour himself saith, 
Math, xxiii. 2; "The scribes and Pharisees sit in Moses' seat; what- 
soever they bid you observe, that observe and do." 

Art. IX. Of Baptism. 

We teach that Baptism is necessary, and that grace is thereby 
offered, and that children are to be baptized, who are by such baptism 
dedicated to God and made pleasing to him. 

We therefore cannot agree with those, who reject Infant baptism. 

Art. X. Of the Holy Supper. 

Of the Supper of the Lord we teach that the true body and blood 
of Jesus Christ is verily present, under the external signs of bread and 
wine, in the Supper, and there communicated and received. 



528 Lutherans. 

Art. XI. Op Confession and Absolution. 

We teach that private confession may be retained in the church ; 
although it is not necessary in our confession to mention all our sins 
and transgressions, because it is not possible, Ps. xix. 12 : " Who can 
understand his errors ?" 

Art. XII. Of Repentance. 

We teach, that those who have sinned after baptism, may again 
obtain forgiveness of sin, at any time, if they repent, and that absolu- 
tion shall not be denied them by the church. And true repentance is 
to have real sorrow and terror on account of sin, and at the same 
time, a trust or faith in the gospel, that the sins be forgiven and grace 
is obtained through Christ, which faith again comforts and quiets the 
heart; but afterwards true amendment of life must follow, so that we 
forsake sin ; — for this must be the fruit of repentance, as John saith, 
Matt. iii. Bring forth fruits for repentance. 

Hence, we do not agree with those who teach, that they who 
were once pious, cannot fall again. 

Art. XIII. Of the Use of the Sacraments. 

The Sacraments were instituted, not only as signs, whereby Chris- 
tians may outwardly be known ; but also as signs and testimonies of 
the divine will towards us, thereby to awaken and to strengthen our 
faith ; therefore they require faith, and are only used rightly, when 
they are received in faith, and when our faith is strengthened thereby. 

Art. XIV. Of Church Government. 

We hold that no person should teach publicly, or preach in the 
church, or administer the Sacraments, without a regular call. 

Art. XV. Of Church Ordinances. 

Of Church ordinances and regulations, we teach, that those may 
be attended to, which may be observed without sinning, and which 
may be conducive to peace and good order in the church ; yet we give 
this instruction, that the consciences of men should not be molested or 
burthened therewith, as though they were necessary to salvation. And 
we believe that all statutes and traditions, made by men, for the mere 
purpose of reconciling God, and meriting grace, are contrary to the 
gospel, and the doctrine of faith in Christ. Therefore we hold, that 
monastic vows and other traditions of the difference of meats, of days, 
etc., etc., whereby some conceive to merit grace, and render satisfac- 
tion for sin, are of no avail, and contrary to the gospel. 



Lutheran Church. 629 

Art. XVI. Op Political Government. 

Of polity and worldly government, we teach, that the higher pow- 
ers in the world, and regulations and laws conducive to good order, 
are to be considered as created and instituted by God. And that 
Christians may hold either legislative, judicial or executive offices, 
without sinning — that they may pronounce sentence according to im- 
perial or other rights — that they may punish transgressors with the 
sword ; — they may also be engaged in just wars — they may buy and 
sell — they may take oaths when required to do so by magistrates — 
they may hold property — they may marry, etc. 

We, therefore, do not agree with those who teach that such 
things are contrary to Christianity ; neither do we agree with those 
who say that it belongs to Christian perfection to forsake house and 
property, wife and children. For, we conceive that this is true perfec- 
tion, to have a true fear of God, and a true faith in God. The gospel 
doth not teach an outward temporal, but an inward eternal righteous- 
ness of the heart, and does not abolish worldly governments, polity or 
matrimony ; but desires that we should esteem them as true and real 
ordinances, and that each should show Christian charity and good 
works, in his particular state of life. Christians are, therefore, bound 
to be subject to the higher powers, and to be obedient to their laws in 
all things, which can be done without sinning. But if the laws of 
government cannot be obeyed without sinning, then we must hearken 
more to God than man. Acts iv. 19. 

Article XVII. Of Christ's coming to Judgment. 

It is also taught among us, that our Lord Jesus Christ will come 
to judge, at the latter day — that he will raise up the dead, and give to 
all the faithful and elect eternal life and joy ; but that he will condemn 
wicked men and devils to hell, and eternal punishments. 

Article XVIII. Of Free Will. 

We teach, that man hath in some respects a free will, to live out- 
wardly honest, and to choose among those things, which reason com- 
prehends ; but without grace and the help and operations of the Holy 
Spirit, he hath not the power to become pleasing to God, nor to fear 
God, nor to believe, nor to put the inherited bad desires out of his 
heart ; for this can only be done through the Holy Ghost, who is given 
by means of God's word ; for Paul saith 1 Cor. ii. 14, "The natural 
man receiveth not the things of the Spirit of God, for they are fool- 
ishness unto him," etc. 

And that it may be known, that no new doctrine is taught in this 

34 



530 Lutherans. 

particular, we quote the plain words of Augustine, concerning free 
will : We confess and hold, saith he, that there is in all men, a free 
will, for they certainly all have natural inherited understanding and 
reason, not however, that they are enabled to treat with God, or truly 
to love or fear him, but only in outward works of this life, have they 
liberty and power to choose good or bad. 

Article XIX. Of the Cause of Sin. 

Of the cause of sin, we teach, that although Almighty God hath 
created and doth preserve all nature, yet we believe, that the perverse 
will, produces sin in all the wicked and despisers of God ; it being also 
the devil's will, to turn them from God, to that which is bad, as soon 
as God takes off his hands from them. 

Article XX. Of Faith and Goon Works. 

We have been falsely charged, with forbidding good works ; for 
our writings on the ten commandments and our other books prove, that 
we have given good and useful instruction and exhortation, as to really 
good works, which in former times, were seldom taught, as they were 
only preaching up childish unnecessary works, as rosaries, worship of 
saints, pilgrimages, fastings, festivals, etc. 

And whereas the doctrine of faith has not for a long time been 
truly taught, but all were preaching up the doctrine of works, we 
therefore give the following instruction : That our works cannot re- 
concile us to God, and obtain grace ; but this is obtained only through 
faith, if we believe that for Christ's sake, our sins are forgiven, who is 
the only Mediator to reconcile the Father. He, therefore, who thinks 
to do this through works, despises Christ and seeketh his own way to 
God, contrary to the gospel. This doctrine of faith, is clearly taught 
in the epistles of Paul, and particularly in the epistle to the Ephesians, 
second chapter, where we read, " By grace ye are saved, through 
faith, and that not of yourselves, it is the gift of God." 

And although this doctrine may be despised by inconsiderate men, 
yet it is certain, that it is very consoling and salutary to the humble 
and terrified conscience ; for conscience cannot come to rest and peace 
through works, but only through faith, if we can assuredly conclude, 
that we have a merciful God for Christ's sake, as Paul saith, Rom. v. 
" Being justified by faith, we have peace with God, through our Lord 
Jesus Christ." 

We also give instruction, that we do not speak of such a faith, as 
even the devils and the ungodly have, who likewise believe the history 



Lutheran Church. 531 

of Christ's suffering and resurrection from the dead ; but we speak of 
that faith, which lays hold of the promises of God, and works by love 
and good works. 

We therefore teach, that good works shall and must be done, not 
for the purpose of trusting in them, or of meriting grace by them, but 
for God's sake and to the praise of God. — And it is faith which ena- 
bles the heart to do works really good. 

Wherefore, the doctrine of faith is not to be inveighed against, as 
if it forbade good works ; it is much more to be esteemed, as it teaches 
to do good works, and offers assistance, so that we may be able to do 
good works ; for without faith and without Christ, human nature and 
strength is much too weak to perform them. John. xv. 

Article XXI. Of the Adoration of Saints. 

Of the adoration of saints, we teach, that we should remember 
them, so as to strengthen our faith, by observing how God's grace was 
imparted to them, and how they were saved by faith. Also, to take an 
example by their good works, every one according to his calling. But 
by Scripture it cannot be proved, that we should call on them, or seek 
help from them; for there is one only Conciliator and Mediator, ap- 
pointed between God and man, Jesus Christ ; 1 Tim. ii. 5, who is the 
only Saviour, the only High Priest, the only Propitiation and Advocate 
before God. Rom. viii. 3 and 25. And he alone hath promised to 
hear our prayers. Heb. xi. 11. This is certainly the highest worship, 
according to scripture, that we seek and call on the same Jesus Christ, 
in all our needs and concerns. 1 John, ii. 1 : "If any man sin, we 
have an advocate with the Father, Jesus Christ, the righteous." 

In speaking of the government and worship of the Lutheran 
church in this country, it may be observed, that a short liturgy has 
been generally adopted, though its use is left to the discretion of each 
minister as "He may deem most conducive to edification." The festi- 
vals of Christmas, Good Friday, Easter, the Ascension, and Whit- 
Sunday, are retained in the Lutheran church as " Commemorative of 
the fundamental facts of the Christian religion." Their special re- 
gard is extended to their young people, whom by baptism they intro- 
duce to church membership, and by confirmation, catechising, and 
other means they carefully attend to their highest interests. They 
annually hold a series of meetings for conversation on experimental 
religion, the examination of the catechumens for communion, and for 
otherwise promoting the spiritual interests of the body. 

The Lutheran church presents three judicatories. First, the 
vestry of the congregation ;-— second, the district or special conference; 



532 Lutherans. 

— and third, the General Synod. From the decisions of this last 
body there is no appeal. They make no distinction between pastors 
and bishops, because they believe that every pastor is bishop, or over- 
seer in his own congregation. In other matters they may be considered 
partly Episcopalians, but chiefly as Presbyterians. 

Of the most eminent Theologians of the Lutheran church, the fol- 
lowing may be considered a tolerably complete list : — 

1500 — 1560. Luther, Melancthon, Jonas, Brentius, Bugenhagen, 
Speratus, Amsdorf, Flacius, Illyricus, Osiander, Chemnitz, Westphal, 
Jak. Andreae, Major, Chytraeus. 

1560 — 1600. Coelestin, Musculus, Hunnius, Pol, Leyser, Leon 
Hutter. 

1601 — 1634. Joh. Arndt, Joh. Gerhard, J. Val. Andreae, Hoe, 
Ge. Calixtus. 

1635 — 1668 Salom. Glassius, Dannhauer, Abr. Calovius, Geyer, 
Quenstaedt. 

1669— 1T00. Phil. J. Spener, Seckendorf, Aug. Herm. Franke, 
J. B. Carpzov, J. F. Mayer, Sagittarius, S. B. Carpzov, G. Arnold. 

1701—1750. Y. E. Loescher, J. A. Fabricius, J. F. Buddeus, 
C. M. Pfaff, E. S. Cyprian, J. Lor. v Mosheim, J. A. Bengel, J. G 
Walch, Siegm, Jak. Bauragarten. 

1751—1800. J. F. Cotta, J. D. Michaelis, J. A. Ernesti, F. E, 
Rambach, C. W. F. Walch, J. S. Semler, Spalding, Teller, Jerusalem, 
Noesselt, Cramer, Zachariae, Griesbach, Koppe, Herder, J. C. Doe- 
derlein, Eichhorn, Morus, G. C. Storr, G. F. Seiler, A. H. Niemeyer, 
G. C. Knapp, Henke, F. V. Reinhard, K. C. Tittmann, J. G. Rosen- 
mueller, G. J. Plank, Muenter, Paulus, Schleusner, Staudlin. 

1801—1824. Ammon, Pott, Gabler, Wagnitz, J. A. H. Tittmann, 
C. C. Flatt, Kuinoel, Bretschneider, Bertholdt, Augusti, Marheineke, 
Neander, Tzschirner, Wegscheider, Gesenius, Schott, Roehr, De Wette, 
Winer, Wiggers. Zimmerman, Danz. 

1825—1853. Lutheran and Evangelical Vater, Steudel, Baum- 
garten : Crusius, Harms, Twesten, Luecke, Gieseler, Nitzsch, Ullmann, 
Umbreit, Baur, Heubner, Hahn, Tholuck, Olshausen, H. N. Claussen, 
Johannsen, Tegner, Ewald, Hase, Scheibel, Sartorius, Droesecke, 
Guerecke. 

According to the Lutheran Almanac for 1854, published at Balti- 
more, the General Synod of the Lutheran church in the United States, 
embraces in its connection the following twenty synods : Synod of 
Pennsylvania, Synod of West Pennsylvania, Synod of East Pennsylvania, 
Alleghany Synod, Synod of Pittsburg, Synod of New York, Hartwick 
Synod, Synod of Maryland, Virginia Synod, Synod of Western Yir 



Lutheran Church. 533 

ginia, Synod of North Carolina, Synod of South Carolina, Miami 
Synod, Wittenberg 'Synod, English Synod of Ohio, Synod of Illinois, 
Synod of Northern Illinois, Olive Branch Synod (Indiana), Synod of 
the South West, Synod*of Texas. The officers are Rev. Dr. Bachman, 
Charleston, S. C, President; Rev. C. A. Hay, Harrisburg, Pa., Secre- 
tary ; John D. Martin, Esq., Ohio, Assistant Secretary; Hon. Peter 
S. Michler, Easton, Pa., Treasurer. 

There are connected with the Synods represented in the General 
Synod, 559 ministers, 1229 congregations, and 112,993 communicants. 
We regret that we are unable, in consequence of the want of the ade- 
quate material, to present the statistics of the Synods not connected 
with the General Synod. From the data in our possession, we suppose 
that the whole number of ministers connected with the Lutheran church 
in the United States is upwards of 900, and the congregations nearly 
3000. The Synods of the church not represented in the General Synod 
are the Franckean, of New York, Central Virginia Synod, Tennessee, 
Eastern District Synod of Ohio, Western District Synod of Ohio, 
English Synod of Ohio, Indiana Synod, Michigan Synod, Missouri 
Synod, Wisconsin Synod, Buffalo Synod of New York. At the 
present time the prospects seem more favorable than ever to a closer 
union of the different portions of the church, and combined effort in 
advancing: the interests of our Zion. There is reason to believe that 
the day is not far distant when the whole Lutheran church in this 
country, contemplating only those parts of doctrine in which we agree 
with each other, and the Word of God, will labor together for the 
diffusion of the Gospel to the ends of the earth. 

The Lutheran church edifices, in the census of 1850, numbered 
1,203 ; which were capable of affording accommodation for 531,100 
persons, and were valued at $2,867,886. 

The following view of the public institutions connected with the 
Evangelical Lutheran Church in this country, for which we are in- 
debted to the Lutheran Almanac for 1854, will show that they par- 
take of the spirit of Christian activity which marks the present times. 

Pennsylvania College, Gettysburg, Pa. 

Rev. H. L. Baugher, D.D., is President and Professor of Intellec- 
tual and Moral Philosophy ; besides whom it has six literary Professors, 
and eight Professors of the Medical Department, which is situated in 
Philadelphia. 

Pennsylvania College was founded in 1832, and grew out of a 
Preparatory school, commenced at Gettysburg in 1827. Rev. Dr. 



534 



Lutherans. 



Krauth was inducted into the Presidency in 1834, and continued in 
office until 1850. The primary object with its pious founders in esta- 
blishing the institution was to bring cultivated intellect into the service 
of the church, and to furnish facilities by which young men might be 
thoroughly qualified for the gospel ministry. Its success thus far has 
been such as to gratify the most sanguine expectations of its friends. 
It has graduated one hundred and ninety-nine, and upwards of two 
thousand have enjoyed the advantage of a partial course. Of its gra- 
duates about one hundred and thirty have devoted themselves to the 
work of the ministry. In almost every State of the Union representa- 
tives of the institution are to be found, making an impression on society 
and exerting an influence for good. The course of studies is thorough 
and extensive, — the discipline parental and energetic : the same system 
substantially has been adopted by the other collegiate institutions, since 
established in the church, and of which Pennsylvania College may be 
regarded as the parent. There are two vacations in the year, com- 
mencing on the third Thursday of April and September. The Annual 
Commencement takes place at the close of the summer term. 




St. Mark's Lutheran Church, Philadelphia. 



This new and beautiful building is situated on the south side of 
Spring Garden Street, west of Thirteenth Street. It is a brick struc- 
ture, masticated, its front presenting a fine specimen of the Roman 
square style of architecture, characterized for simplicity and fine taste. 
The present excellent minister is the Rev. Theophilus Stork, D. D. 



Lutheran Church. 535 

Theological Seminary of the General Synod, 

Located at Gettysburg, Adams County, Pennsylvania. It was esta- 
blished in 1825, and, at different periods in its history, the Rev. Drs. 
Sehmucker, Hazelius, Krauth, Schmidt, and Professor Hay, have been 
engaged in giving instruction. The present Faculty consists of S. S. 
Sehmucker, D. D., Professor of Didactic, Polemic, and Homiletic Theo- 
logy and German Literature ; C. P. Krauth, D. D., Professor of Sacred 
Philology and Exegesis, Ecclesiastical History and Pastoral Theology. 
Nearly three hundred students have, since its organization, been con- 
nected with the institution, and it numbers among its Alumni many of 
the most eminent and successful clergymen in our church. The library 
contains eight thousand five hundred volumes, and is one of the most 
valuable in the United States. The sessions commence and close at 
the same time as those of Pennsylvania College. 

Wittenberg College, 

Located at Springfield, Clark County, Ohio, was chartered by the 
Legislature in 1845. The late Rev. Dr. Keller was its first President. 
Its Faculty consists of Samuel Sprecher, D. D., President and Professor 
of Christian Theology, Mental and Moral Science, and six other Pro- 
fessors. 

The Theological Department embraces in its course of instruction 
the usual branches, and is open to students of all denominations, who 
possess the requisite attainments and Christian character. The Colle- 
giate Department is arranged in the four classes common to this country. 
The winter session commences on the 15th of September and closes on 
the third Thursday in March, four weeks after which the summer session 
commences. The annual commencement occurs at the close of the sum- 
mer term, on the third Thursday of July. 

Capital University, 

Located at Columbus, Ohio, was organized in the spring of 1850, and 
grew out of the Literary and Theological Institute, of which Rev. 
William Schmidt, was the first Professor, established by the Joint 
Synod of Ohio, in 1830. The present Faculty is composed of 

W. M. Reynolds, D. D., President and Professor of Mental and 
Moral Science, and four other Professors. 

The course of study is full and thorough in all the departments 
usually pursued in such an institution. There are three terms, and one 
long vacation during the months of July and August. The course of 
study in the Theological Seminary embraces the usual branches of a 
Theological education. Instruction is given through the medium of 



536 Lutherans. 

both the German and English languages. Rev. W. F. Lehman is the 
Theological Professor. 

Illinois State University, 

Located at Springfield, Illinois, has been lately organized under favor- 
able auspices. 

The Faculty of Instruction embraces Rev. Francis Springer, A. M., 
President and Professor of the Natural Sciences and Political Economy, 
and four other Professors. 

Roanoke College, 

Located at Salem, Virginia, recently received a collegiate charter from 
the State. It has supplanted the Virginia Institute, which was for 
several years, in successful operation under the superintendence of Pro- 
fessor C. C. Baughman. The present Faculty is composed of Rev. 
David F. Bittle, A. M., President, and two other Professors. 

Concordia College, 

Located at St. Louis, Missouri, is under the direction of the Evangelical 
Lutheran Synod of Missouri. Faculty : Rev. C. F. W. Walther, Rev. 
A. Bievend, Rev. F. C. Wyneken. This Institution was established 
more particularly to prepare young men for teaching and preaching in 
the Lutheran Church. Its exercises are conducted exclusively in the 
German language. 

Hartwick Seminary, 

Located in the village of Hartwick, Otsego county, N. Y., established 
in virtue of a bequest of Rev. John C. Hartwick, was incorporated in 
1816. Rev. Dr. Hazelius was its first Professor. Present Faculty : 
Rev. Levi Sternberg, A. M., Principal ; G. B. Miller, D. D., Professor 
of Christian Theology. The first term begins on the third Monday in 
September ; the second on the first Monday in January ; and the third 
on the third Monday in May, and ends on the last Wednesday in 
August, at which time the annual examination takes place. 

Theological Seminary of South Carolina, 

Located at Lexington, S. C, was established in 1830, under the care 
of Rev. J. G. Schwartz. He was succeeded by Rev. Dr. Hazelius, 
who, for many years, presided over the Institution. Present Faculty : 
Rev. Lewis Eichelberger, D. D., Professor of Christian Theology ; Rev. 
William Berley, Principal of the Classical Department ; Simeon E. 
Caughman, Tutor. There are two sessions in the year. The first 



Lutheran Church. 537 

commences on the first Monday in January, and closes on the last 
Thursday in June ; the second commences on the first Monday in Sep- 
tember, and closes on the last Thursday in December before Christmas. 

Theological Seminary at Fort Wayne, Ind. 

The Professors of this Institution are Rev W. Sihler, Ph. D., and 
Rev. A. Cramer. 

Hagerstown Female Seminary, 

Received an act of incorporation from the Legislature of Maryland in 
1852, for the education of young ladies, under the auspices of the Lu- 
theran Church. The corner-stone of the building was laid on the 29th 
of September, 1852. The dimensions of the edifice are one hundred 
and twenty-seven feet long, fifty wide, and four stories high, sufficient 
to acommodate one hundred boarders and one hundred day scholars. 
Rev. C. C. Baughman, A. M., is the Principal of the Institution. 

Lutherville Ffmale College, 

Located in Baltimore County, within twelve miles of the city of Balti- 
more, on the line of the Baltimore and Susquehanna Railroad, has also re- 
cently been chartered by the Legislature of Maryland. The college 
edifice consists of a centre building with two wings, extending upwards 
of 126 feet in front, with a depth of 6S feet. Over the centre building 
it is designed to have an observatory, the top of which will be 96 feet 
from the ground. The Institution has been recently opened for the re- 
ception of pupils. 

Lutheran Historical Society. 

S. S. Schmucker, D. D., President ; Rev. W. A. Passavant, Cor- 
responding Secretary ; Professor M. Jacobs, Curator. The Society 
was founded in 1843, and its object is to collect all the Lutheran publi- 
cations in the United States, and all documents pertaining to the history 
of that church in this country. They are preserved in a separate case 
in the Library of the Theological Seminary at Gettysburg, Pa. Several 
other churches have followed the example, and since established similar 
societies. The utility of the object none can question. 

Parent Education Society, 

Organized at York, Pa., June 22d, 1835. At the late meeting of the 
Society held in Winchester, Va., the following officers were elected : 
B. Kurtz, D. D., President ; Hon. Charles Kugler, Vice President ; — 



538 Lutherans. 

H. L. Baugher, D. D., Corresponding Secretary ; Rev. C. W. Schseffer, 
Recording Secretary ; Prof. M. L. Stoever, Treasurer ; Dr. F. A. 
Muhlenberg, Auditor. 

Receipts from the meeting of Genera] Synod 

in 1850 until 1853 - #8266 59 

Expenditures 9956 00 



The debt of the Society, May, 1853 - - $1689 41 

Foreign Missionary Society 
Of the Evangelical Lutheran Church in the United States, formed at 
Hagerstown, Md., May, 1837. 

Officers. — President, John C. Baker, D. D. ; Recording Secretary, 
Rev. F. R. Anspach ; Corresponding Secretary, Rev. J. Z. Senderling; 
Treasurer, Martin Buehler, Esq. 

The mission is at present composed of Rev. C. F. Heyer, Rev. W. 
I. Cutter and his wife, Rev. W. E. Snyder and his wife, with the widow 
Ounn from the United States, Rev. C. W. Greening and wife, and Rev. 
F. A. Heise, from Germany. The stations occupied by them are Gun- 
toor, the Palnaud and Rajahmundry, in the Telugu country, which ex- 
tends about eight hundred miles along the Eastern coast of India, and 
embraces a population of ten millions, mostly Hindoos. This vast 
heathen territoiy is a most favorable position for missionary labor, and 
offers many encouragements for its cultivation. Providence has directed 
us to this field in such a manner, as clearly to indicate that the Luther- 
an Church should possess it and gather in the harvest in obedience to 
his will and for his glory. 

Home Missionary Society 
Of the Evangelical Lutheran Church, organized in Philadelphia, May, 
1845. Officers : B. Kurtz, t>. D., President ; J. G. Morris, D. D., 
Corresponding Secretary ; Rev. P. Rizer, Recording Secretary ; Jacob 
R. Drege, Esq., Treasurer. 

Receipts from May, 1850, to May, 1853 - - $4832 76 
Disbursements - - - - - - 4295 10 

Church Extension Society of the Lutheran Church. 

Was founded in Frederick, May, 1853, the design of which is to 
establish a fund to assist poor and destitute Lutheran congregations in 
obtaining houses of worship. 

Officers.— -C. A. Morris, Esq., President; Rev. E. W. Hutter, 
Corresponding Secretary ; W. H. Heyl, Esq., Treasurer. 



Lutheran Church. 539 

The Deaconess Institute at Pittsburg, Pa. 

This is a Society of Christian females, associated together for 
works of mercy among the sick, the poor, the ignorant, and the de- 
graded. No vows are made, and when any desire to retire, they are at 
liberty to do so. The Parent House is on Robert's Street, Centre 
Avenue, Pittsburg, Pa. In addition to the visitation of the poor and 
sick, at their own houses, and of the female prisoners in the Western 
Penitentiary, they have under their care 

1. The Pittsburg Infirmary, 
(Lacyvillc, Centre Avenue, Ninth Ward of the City.) 

This Institution was chartered by the Legislature of Pennsylvania 
more than four years since, and has been most successful in its opera- 
tions. During the last year the number of patients received was 185, 
making a total of 929 since the Institution was established. There is a 
Board of Visitors appointed for the management of the Institution. 
Rev. W. A. Passavant, A. M.* Director. 

2. The Orphan House of the Lutheran Church. 

Rev. G. Bassler, A. M., Principal. A farm has recently been pur- 
chased for this Institution at Zelionople, Pa. The necessary buildings 
are in the course of erection. The orphans at present make their home 
in the Deaconess Institution, at Pittsburg. 

The Periodical Publications of the Evangelical Lutheran Church 
are as follow : 

Lutheran Observer, published weekly at Baltimore, Md. ; Rev. 
B. Kurtz, D. D., Editor. 

Evangelical Lutheran, published weekly at Springfield, Ohio ; 
Rev. V. L. Conrad, Editor. 

Lutheran Standard, published twice a month at Columbus, Ohio, 
Rev. JE. Greenwald, Editor. 

The Missionary, monthly, at Pittsburg, Pa., Rev. W. A. Passa- 
vant, Editor. 

The Evangelical Review, quarterly, at Gettysburg, Pa., C. P. 
Krauth, D.D., and W. M. Reynolds, D.D., Editors. 

Evangelical Magazine and Christian Eclectic, published at 
Easton, Pa., C. A. Smith, D.D., Editor. 

Der Kirchenbote, published every two weeks at Gettysburg, Pa., 
Rev. P. Anstaedt, Editor. 

Der Lutheraner, twice a month at St. Louis, Mo., Rev. C. F. W. 
Walther, Editor. 



540 Lutherans. 

Monetstedende, (a Norwegian monthly,) Racine, Wis., Rev. A. C. 
Preus & Co., Editors. 

Kirketedende, (a Norwegian monthly,) Racine, Wis., O. J. Hat- 
lestadt, Editor. 

Der Lutherische Herold, H. Ludwig, New York city. 

The following statistics recently furnished by the Rev. Mr. Har- 
baugh, an eminent clergyman of the Lutheran church, will be read by 
our friends with interest : — 

In the United States we have six colleges, with a number of class- 
ical schools, and two female seminaries ; seven theological seminaries ; 
eleven periodical publications — six English, three German, and two 
Norwegian ; thirty-four synods ; nearly one thousand ministers ; two 
thousand congregations ; two hundred thousand communicants. The 
Lutheran population in this country, and throughout the world, may 
be briefly stated as follows : 

United States, ----- 1,000,000 

Sweden, 3,000,000 

Norway, ------ 1.500,000 

Denmark, the Faro Islands, Jutland and Greenland, - 2,000,000 

France, ------ 500,000 

Protestant Germany, the land of Luther, - - 25,000,000 

Prussia, ------ 5,000,000 

Austria, Hungary, Bohemia, Moravia, - - - 1,500,000 

Poland and Russia, - 2,500,000 

West India Islands, ----- 100,000 

Brazil, - - - - - 100,000 

South American States, - 50,000 



Total, 42,250,000 



Among others to whom we have been indebted in the preparation 
of this article, we may mention the Rev. Dr. Schmucker ; the Rev. 
G. Lochman, and Rev. J. D. Smith ; Michelet, Taits' Magazine, and 
the Lutheran Almanac for 1854. 



THE EVANGELICAL LUTHERAN TENNESSEE SYNOD. 




P W A R D S of thirty years ago, a number 
of the members of the Lutheran Church 
in Tennessee became dissatisfied with the 
state of that body, deeply lamenting that 
in their judgment the spirit of piety had 
greatly declined, and the most important 
doctrines of Christianity were either denied 
or concealed. They therefore took mea- 
sures to organize a new body, under the 
name of The Evangelical Lutheran Ten- 
nessee. Synod. Other bodies of a similar 
character, in Missouri and elsewhere, have 
been since organized. 
From the last official publication of this body, in 1853, we give 
their Constitution, as adopted in September, 1828, including their own 
account as to the Confession of Faith. We regret our want of room to 
connect with each article their explanatory remarks. 

Article I. The Holy Scriptures, or the inspired writings of the 
Old and New Testaments shall be the only rule of doctrine and church- 
discipline. The correctness or incorrectness of any translation is to be 
judged according to the original tongues, in which the Scriptures were 
first written. 

Article II, — The Augustan confession of faith, comprised in twenty- 
eight articles, as it is extant in the book, entitled " The Christian 
Concordia," is acknowledged and received by this body, because it is a 
true declaration of the principal doctrines of faith and of church-disci- 
pline. Neither does it contain any thing contrary to the Scriptures. 
No minister shall therefore be allowed to teach any thing, nor shall 
this body transact any thing that may be repugnant to any article of 
this confession. 

Luther's smaller catechism is also acknowledged and received, be- 
cause it contains a compendium of scriptural doctrines, and is of great 
utility in the catechising of youth. 

Article III. — Ministers and lay-delegates from congregations, 
shall be allowed to compose this body, and every lay-delegate shall 

have a seat and vote, as well as every minister. 

541 



542 Lutherans. 

It shall not be allowed, either for the Ministers to transact any 
business exclusively of the lay-delegates, or for the lay-delegates ex- 
clusively of the ministers : provided there shall be both ministers and 
lay-delegates present. 

No business shall be transacted secretly, or under closed doors: 
except an unhappy period should arrive in which the church would be 
liable to a persecution by civil authority. 

Article IV. — The business of this body, shall be to impart their 
useful advice, to employ the proper means for the purpose of promul- 
gating the gospel of Jesus Christ, to detect and expose erroneous doc- 
trines, and false teachers ; and upon application, to examine candidates 
for the ministry. When upon examination, any candidate shall be 
deemed qualified for the ministry, this body shall nominate one or more 
pastors, who shall consecrate such candidate to the office of the min- 
istry by the laying on of hands, and with prayer. 

But this Synod shall have no power to receive appeals from the 
decisions of, nor to make rules, nor regulations for congregations. 

Article Y. — This Synod shall never be incorporated by civil gov- 
ernment, nor have any incorporated Theological Seminary under their 
care. Neither shall they have any particular treasury for the purpose 
of supporting missionaries and Theological Seminaries. 

Article VI. — The grades of the ministry are two: Pastor and 
Deacon, or as St. Paul calls them, Bishop and Deacon. They must 
possess the qualifications, which are described by St. Paul, 1 Tim. III. : 
1 — 14 ; Tit. I. : 4 — 9. The duty of a pastor is to perform every minis- 
terial act. But the duty of a deacon is, to take care of the alms of the 
church, given for the support of the poor, and other benevolent purpo- 
ses ; to catechise, to preach, and to baptize. 

Both pastors and deacons must be called to their offices by one or 
more congregations. 

They publish also the following, which they call 

" Local and Temporary Regulations." 

Regulation I. — Every congregation shall be entitled to send one 
lay-delegate to this body, who shall have a vote in all the transactions. 

Regulation II. — This Synod shall meet from time to time upon 
their own adjournments. 

Regulation III. — This body shall at every session appoint a 
President, for whatever length of time they may deem expedient. His 
duty shall be to provide for, that all propositions for discussion be 
brought in a regular manner before the body, to keep good order, and 
preserve decorum among all the members. But it shall not be consid- 



EVANGELICAL LUTHERAN TeNNESSF.E SyNOD. 



543 



ered as necessary to publish in the reports of the transactions, who had 
been appointed President. 

This Synod also shall appoint a Secretary, who shall serve until the 
succeeding session. His duty shall be to keep a record of the transac- 
tions, and to answer such letters as may be directed to this body. 

Regulation IV. — Every discussion on a proposition or subject, 
shall first take place in the German language ; whereupon the same 
shall be resumed in the English, — provided there shall be both German 
and English members present ; and after the discussions have been thus 
regularly ended, the decision shall be made. 

The thirty-third annual convention of this body met in Emanuel's 
Church, Sullivan County, Tennessee, October 14-19, 1853, when it 
was found that there are at present twenty-nine ministers connected 
with this Synod, seventeen of whom were present at that meeting. 
Twenty-six lay delegates were in attendance. An invitation was given 
them by the Pennsylvanian Convention to unite in the General Synod 
of the Lutheran Church ; but as they consider their former grounds of 
objection were not removed, they unanimously declined the overture. 

PAROCHIAL REPORTS. 





PS 

.2 


a 

a 


BAPTISMS. 






PASTORS. 


"e8 

to 
<u 
u 
ta 
a 
o 
O 


'8 

3 

s 
s 

o 
O 




CO 

"3 

< 


03 

a 


g 

p. 

o 

Q 


j Buried. 


Rev. A. Efird . 


6 


380 


74 


7 




53 


8 


Rev. T. Crouse . 


o 
O 


125 


17 






1 


11 


Rev. T. Moser . 


3 


160 


30 






46 


6 


Rev. A. Henkel . 


3 


270 


24 


14 




49 


6 


Rev. H. Goodman 


4 


375 


37 




2 


5 




Rev. S. Henkel . 


6 


310 


25 


1 




6 


10 


Rev. P. C. Henkel . 


9 


820 


90 


7 


5 


112 


25 


Rev. J. M. Wagner • 


1 


35 


14 






2 




Rev. D. Efird . 


8 


795 


41 


9 


5 


95 


17 


Rev. William Hancher 


7 


450 




75 


6 


27 




Rev. J. Stirewalt 


8 


360 


119 


11 




113 


27 


Rev. J. M. Shaffer . 


2 


120 


100 


10 




40 


4 


Rev. A. J. Brown 




2 


4 




1 


1 


2 


Rev. H. Wetzel 


4 


173 


31 


2 




20 


12 


Rev. J. K. Hancher . 


5 


350 


51 


6 






12 


Rev. J. R. Peterson 


6 


324 


50 


5 


2 


18 
588 


6 




75 


5049 


707 


146 


22 


146 



544 Lutherans. 

The foregoing table published officially in the minutes of the Con- 
vention, will show their present condition. 

Capitol University, connected with this body, is situated at 
Columbus, Ohio. The new edifice is fitted up in a style that makes it 
one of the most commodious buildings of this kind in the country. The 
rooms for students are of good dimensions, and handsomely finished. 
Two large Halls for the literary societies will give ample accommoda- 
tions for those interesting auxiliaries of College education. The 
Chapel, Recitation Rooms, Dining Room and Library, are warmed by 
Chilson Furnaces in the basement, and ventilated in the most approved 
manner. The Chemical Laboratory is fitted up in a manner that will 
give every facility for chemical analysis as well as for experiments be- 
fore classes, and the Institution will be supplied with the best apparatus 
for the study of Natural Philosophy. One or two of the Professors 
will reside in the building and do every thing in their power to pro- 
mote the comfort of the students, as well as to secure good order and 
gentlemanly habits among them. 

The course of study is full and thorough in all the departments of 
Classical Literature, Mathematics, and Physical Sciences usually pur- 
sued in such an institution. Special attention is also given to the 
German Language. 

In the Grammar School are taught the elements of Ancient and 
Modern Languages, and of Mathematics, and everything connected with 
a good English and business education. 

The faculty consists of: — 

W. M. Reynolds, D. D., President, and Professor of Mental and 
Moral Philosophy. 

Rev, W. F. Lehman, Professor of German Language and Lit- 
erature 

Rev. A. Essick, A. M., Professor of Ancient Languages and Lit- 
erature. 

T. G. Wormley, M. D., Professor of Chemistry, Geology and 
Natural History. 

Rev. D. Worley, A. B., Professor of Mathematics and Natural 
Philosophy. 

Nor have the body forgotten the claims of Female Education. In 
the same city stands the building of The Esther Institute, under 
the charge of Mr. Lewis Heyl, the Presiding Principal. It is a large 
new edifice, not quite completed, but already occupied by pupils. All 
its appointments are conveniently arranged, and its several apartments 
happily adapted for their respective purposes. Miss Agnes W. Beecher 



Evangelical Lutheran Tennessee Synod. 545 

is the acting Principal, aided by a full and able corps of assistants. 
The institution is furnished with a labaratory, and a very fine appara- 
tus for chemical and philosophical illustration, which department is in 
charge of Dr. Wormley, an accomplished votary of natural science. 
It is a female seminary of the first rank, affording advantages 
to pupils equal to those of the best institutions of the kind in the 
country. 







John Wesley's Grandfather. 



METHODISTS 



THE METHODIST EPISCOPAL CHURCH. 




NOWLEDGE and Methodism have pro- 
gressed side by side in our country, and now 
a large proportion of the community here, as 
well as in England, are attached to this per- 
suasion. 

In the year, 1729, they sprang up at Ox- 
ford, under Mr. Morgan, who soon after died, and under Mr. John 
Wesley. In the month of November of that year, the latter being then 
fellow of Lincoln College, began to spend some evenings in reading 
the Greek New Testament, along with Charles Wesley, student, Mr. 
Morgan, commoner, of Christ Church, and Mr. Kirkham, of Mertor 
546 



Methodist Episcopal Church. 547 

College. Next year two. or three of the pupils of Mr. John Wesley, 
and one pupil of Mr. Charles Wesley, obtained leave to attend these 
meetings. Two years after they were joined by Mr. Ingham, of 
Queen's College, Mr. Broughton, of Exeter, and Mr. James Hervey, 
and in 1735 by the celebrated George Whitefield then in his eighteenth 
year. They soon obtained the name of Methodists, from the exact 
regularity of their lives, which gave occasion to a young gentleman of 
Christ Church to say, "Here is a new sect of Methodists sprung up !" 
alluding to a sect of ancient physicians, who practised medicine by 
method, or regular rules, in opposition to quackery or empiricism. 
Thus was the term Methodists originally applied to this body of Chris- 
tians, on account of the methodical strictness of their lives. 

We must, however, go farther back than this, in order to see how 
the Providence of God raised up a remarkable family, and prepared it 
for extraordinary usefulness. It is a remark of the excellent Matthew 
Henry, who gave a fine proof of it in his own person, that " Though 
the grace of God does not run in the blood, it often runs in a line." And 
so to get fairly at the history of the John Wesley, we must go back to 
his grandfather. 

This eminent man, who is believed to have been born in 1636, and 
to have died about 1678, was a student at Oxford, was devotedly pious 
from his childhood, kept a very minute diary to the end of his life, 
deviated from the "Uniformity" of his church, was "Ejected" from 
his pastoral charge, preached about the country, not unlike the circuit 
preachers of his grandson, was greatly persecuted and four times im- 
prisoned, and died in all his firmness and piety. Thus, in many re- 
spects, he was like his w T orthy relative, and in all worthy of high 
esteem. 

The father of John Wesley, was the Rev. Samuel Wesley, rector 
of Epworth, a small village in Lincolnshire, England. He was a man 
of great practical wisdom and piety, and spared no pains to train his 
children for the highest attainments in knowledge and virtue. His 
mother, Susannah Wesley, was a woman of extraordinary worth. She 
was the daughter of Dr. Samuel Annesley, and inherited much of his 
genius. Her education and deep concern for the welfare of her 
children, endowed her with superior qualifications to fit them for dis- 
tinction in the ranks of usefulness and honor. 

John Wesley, the chief founder of Methodism, as the system has 
been usually called, was born in the rectory house, June 17, 1703. At 
the age of six years, he had a very remarkable escape from death. 
The parsonage house, in which the family resided, was consumed by 
fire, and the little fellow being asleep in an upper apartment, was with 



548 Methodists. 

great difficulty preserved from destruction. In allusion to this deliver- 
ance, in after life he would sometimes represent himself as being " A 
brand plucked from the burning." 

After a due course of preparatory studies, he was entered a stu- 
dent in Christ College, Oxford, in 1720, where he manifested unwea- 
ried diligence and zeal, and where he soon took his degree of Bachelor 
of Arts. In 1725 he was ordained deacon, and in the following year 
was elected a Fellow of Lincoln College. In 1727, he obtained his 
degree of Master of Arts, and in 1728 was ordained priest ; in the 
meantime he had become curate, or assistant minister to his father. 
In the year 1729, he returned to Oxford, where he commenced the ca- 
reer of personal piety and of holy exertion which so eminently marked 
his whole long life, and which has scattered blessings over the world, 
the happy results of which will be felt throughout eternity. 

There is something, we may remark in this connection, very re- 
markable in the providence of God allowing the struggle between truth 
and error to go on in the world ; always, however, securing the triumph 
of truth. Voltaire and Wesley were contemporaries throughout the 
greater part of the last century; but how striking the contrast between 
the result of their labors and writings! The influence which the first 
of them exercised upon the literature and character of France, and 
Europe generally, was of the most baneful nature ; tending as it did, to 
subvert the first principles of order, morals, and piety. The aim of the 
other was to enlighten those who sat in spiritual darkness — to stem 
the torrent of vice, and leave the world better than he found it. Nor 
were his efforts unsuccessful. The effect of them cannot be more forci- 
bly and eloquently presented than Dr. Southey describes them, in the 
following language, — " Drunkards were reclaimed ; sinners were con- 
verted ; the penitent who came in despair was sent away with the full 
assurance of joy ; the dead sleep of indifference was broken ; and often- 
times his eloquence reached the hard brute heart, and opening it like 
the rock of Horeb, made way for the living spring of piety which had 
been pent within. These effects he saw, they were public and unde- 
niable." 

In short, Methodism has provided the means of religious instruction 
to many millions who otherwise would have been sitting in " Darkness 
and the shadow of death." It has called into operation an immense 
number of agents as ministers, local preachers, exhorters, teachers in 
Sabbath schools, distributors of tracts, and visitors of the sick. Its 
spirit is truly philosophic ; and its patriotism pure. In its spirit and 
working, it is at once calculated to promote " Glory to God in the 



Methodist Episcopal Chqrch. 549 

highest, and on earth peace, good will towards men." Let us go a 
little into details 

It will have been already seen that, to a very great extent, Meth- 
odism arose from the necessity of the times. Had the regular clergy, 
the bishops, and others in the establishment, done their duty, lived and 
preached according to the letter and spirit of their own articles of reli- 
gion, and the pious and holy sentiments breathed in their formularies 
of devotion, there had been no necessity for the institution of Method- 
ism, and John Wesley had never been known otherwise than as a faith- 
ful coadjutor among his fellow-presbyters of equal talents and zeal, 
striving with them for the "Faith of the gospel." If, therefore, there 
were any things irregular in the proceedings of Wesley and his asso- 
ciates, the fault was not in them, but in those who, by the neglect of 
their duty, made it necessary for them to do as they did, to save sin- 
ners from perdition. This is finely illustrated by an anecdote of Mr 
Charles Wesley and Archbishop Robinson, primate of Ireland, Being 
at the Hotwells, near Bristol, he met Mr. Wesley, and after some con- 
versation, the archbishop observed : — 

Mr. Wesley, you must be sensible that I have heard many things 
of you and your brother ; but I have not believed them. J knew you 
better. But one thing has always surprised me — your employing lay- 
men. 

Wesley. — It is your fault, my lord. 

Archbishop.— -My fault, Mr. Wesley? 

Wesley. — Yes, my lord, yours and your brethren. 

Jirchhishop. — How so, sir ? 

Wesley. — Why, my lord, you hold your peace, and the stones cry 
o:d. 

They took a turn in silence. His grace, however, rallied : 

Archbishop. — But I hear they are unlearned men. 

Wesley. — Very true, my lord : in general they are so ; so the 
dumb ass rebuked the prophet. 

His grace immediately turned the conversation ; and w r ell he might 
for a pertinent reply was impossible. 

Few things more distinguished Mr. Wesley than his strong com- 
mon sense, and extraordinary tact in giving lessons of practical wisdom. 
Here is one specimen of a thousand. He says in his Journal for October 
6, 1774, " I met those of our society who had votes in the ensuing 
election, and advised them, — 1. To vote, without fee or reward, for the 
person they judged most worthy ; 2. To speak no evil of the person they 
voted against ; and 3. To take care their spirits were not sharpened 
against those that voted on the other side." 



£'50 Methodists. 

At the period of the conversion of John and Charles Wesley, and 
George Whitefield, vital piety was but little known in England. In- 
deed the religion of the kingdom was but the religion of mere forms 
and ceremonies, of prayers, fasts, and thanksgivings ; while sabbath- 
breaking, drunkenness, licentiousness, gambling, hunting, etc., etc., were 
not only permitted, but openly practised by the clergy of the Es- 
tablished Church. So greatly, indeed, had true religion declined after 
the reformation, that Archbishop Leighton in speaking of the church 
in his time represents it as a " Carcass without a spirit," and Bishop 
Burnet represents the clergy of his times as having " Less authority, 
and more contempt than those of any other church in Europe," as 
u more remiss in their labours, and less severe in their lives ;" and such 
was the fact at the beginning of the labors of the Wesleys and their co- 
laborers. Darkness, moral, spiritual, doctrinal, covered the people. 
With an orthodox liturgy, there existed a semi-infidel clergy: with a 
formula of devotion, beautiful in its language, and sublime in its teach- 
ings, the bought or borrowed sermons of its ministers, while they vied 
to correspond with the beauty, were entire strangers to the sublimity, 
and indeed to the theology found in their books of devotion. 

This state of things, deplorable as it might be, was not after all, 
among the unaccountable events of history. About the time of the Re- 
formation under Luther, we find England with its church and clergy a 
nation of Catholics, Soon the church became Protestant, and the 
clergy, for the sake of retaining their livings, became Protestant also. 
Again the church relapsed into Romanism, and the clergy, with the 
same object in view, became Romanists. Again Protestant episcopacy 
becarae the religion of the nation, and the clergy, ever mindful of their 
own interests, became again traitors to the Pope, and the staunch 
friends of the Reformation. With such motives to influence the clergy 
in their frequent conversions, we may naturally conclude that while the 
fleece was the object of their tender regard, the flocks themselves were 
entirely neglected. 

And if the religious teachers of the establishment were mere men 
of the world, seeking after wealth, or pursuing the rounds of pleasure 
and amusement, alike forgetful of their own souls, and the souls of 
their people, what must have been the moral and religious condition of 
that people ? To be baptized, confirmed, and attend the communion 
of the Lord's Supper on Christmas day, Easter Sunday, and perhaps 
once or twice more during the year, constituted in their opinion the 
obedience which Christ requires of his followers; while drunkenness, 
profanity, Sabbath-breaking, and their kindred vices prevailed to an 
alarming extent. In a word, the Church of England was principally 



Methodist Episcopal Church. ool 

composed of heathens, who were but little superior to the aborigines 
of America, either in point of religion, morals, or intelligence. Nor 
was the state of religion much better in the different dissenting bodies 
of the land. It is true that a higher tone of morality and intelligence 
existed in the different dissenting churches. The ministers, as a gene- 
ral thing, were men of morality and integrity, but through the influence 
of Pelagian sentiments and Antinomian errors, vital godliness was but 
little known either among ministers or people. 

If the above facts were not matters of history, the charitable 
reader would no doubt feel disposed to think that we had given alto- 
gether too dark a picture of the then existing state of things ; but the 
annals of the times convince us that while infidelity prevailed among 
the higher classes, and even among the clergy, the grossest and most 
beastly passions were exhibited from time to time among the lower 
classes. England was indeed a " Carcass without a spirit," a carcass 
dead, rotten, and fit only for burial in the depths of the sea. Such 
was the existing state of things in England when these men were 
brought to the knowledge of the truth as it regards experimental piety ; 
and from the knowledge of their character previous to their conversion, 
we may reasonably suppose that after becoming Christians, they would 
be in labors still more abundant, and w r ould evince a still greater desire 
to bless and save their fellow men. But at this time the brothers, 
especially John, had formed no plan of operation for their future course 
of action. Indeed John Wesley, from the beginning to the end of his 
ministerial life, appears to have been emphatically the child of Provi- 
dence, going as far and no farther, than Providence seemed to open his 
way. Hence, while we follow him from step to step, from one thing 
to another — from the formation of his first society to the organization 
of his legal Conference, we can clearly trace the finger of God point- 
ing, directing, this wonderful man in all his varied movements. 

John Wesley was peculiarly fitted by nature, education and grace, 
to become a religious reformer. With a sound physical constitution, a 
commanding flow of eloquence, a prepossessing appearance, a large 
stock of useful knowledge, and above all, a heart full of the love of 
God and man, panting after the redemption of his countrymen, and the 
salvation of the world, he was eminently qualified for the work of an 
apostle. Nor was his brother Charles wanting in those gifts and graces 
necessary to fit him to become a faithful co-worker in the vineyard of 
the Lord. A man of solid information, of sanctified talents, of cautious 
zeal, he was prepared to render great assistance to his brother in pro- 
moting a revival of pure religion. But the great qualification possessed 
by Charles as a religious reformer, was the wonderful, we might almost 



552 Methodists. 

say, the inspired gift of poetry, evinced by him in the composition of 
those sacred, sublime songs which he wrote for the use of the people 
converted through the instrumentality of himself and fellow-laborers. 
These songs, or hymns, are among the most perfect specimens of genuine 
poetry that can be found in Christendom. 

Under the circumstances we have described, John Wesley began 
immediately to declare what the Lord had done for his soul, and when- 
ever he was permitted to use the pulpits of his brother clergymen, he 
gladly availed himself of the privilege both in and around London. He 
also extended his labors to Bristol, Oxford, and other parts of England, 
and such was the degree of fervor and zeal with which he proclaimed 
the way of life and salvation, that many of the lukewarm and uncon- 
verted clergy took offence at his zeal and fidelity, and closed their 
churches against him. The closing of the churches in London and 
other places, impelled Mr. Wesley to adopt the practice of field-preach- 
ing, or preaching in the open-air. His first attempt at field-preaching 
was in Bristol, on the first of April, 1739. While in London he had 
been strongly solicited by the Rev. George Whitefield, who was then 
in Bristol, and who had commenced the practice of field-preaching, to 
repair to the latter place for the purpose of holding forth the way of 
life and salvation. He arrived at Bristol on Saturday evening, and on 
the following day he for the first time, witnessed what in his journal he 
called " This strange way of preaching in the fields." At first he 
could not reconcile such proceedings with his nice sense of propriety 
and order, but on the following day, in the afternoon, he so far over- 
came his scruples as to adopt the same method of doing good by preach- 
ing to a congregation of three thousand people with great effect. After 
spending some time in Bristol, he returned to London, and finding most 
of the churches closed against him, he preached to large congregations 
in an open space called Moorfields. On the 12th of May, 1739, Mr. 
Wesley laid the foundation of the first Methodist chapel. Bristol has 
the honor of being the place where this chapel was erected. 

On November of the same year, Mr. Wesley began to occupy as 
a preaching place an old building which had been used as a cannon 
foundry in Moorfields, London. From the circumstances of its having 
been previously used for the above purpose, it was ever after known by 
the name of "Foundry Chapel, " or simply the "Foundry." In this 
same year, 1739, class meetings were instituted. They originated in 
Bristol, and were merely a result of the erection of the chapel above 
alluded to. In erecting the chapel, Mr. Wesley had not designed, nor 
did he expect to take any responsibility as to the trouble and expense 
of building. Eleven persons had been selected as feoffees or trustees 



Methodist Episcopal Church. 553 

of the building. But the work had not progressed far before Mr. Wes- 
ley became satisfied that if completed at all, he must become responsi- 
ble for the cost. He accordingly involved himself in debt to raise 
means to complete the edifice, and as he had not means to defray the 
expense out of his own pocket he appointed certain persons to go round 
among the members of the Society, and receive a penny a week or 
whatever they felt disposed to give. These collectors being men of 
piety, when receiving the penny from each one, in return gave a word 
of Christian advice and exhortation. Soon, however, it was found 
more convenient for the members of the Society to bring in their pennies 
at an appointed time and place, and pay the same over to the collectors, 
the latter in every case giving advice and exhortation. From this cir- 
cumstance arose the distinct formation of classes, and the appointment 
of class-leaders to take charge of a limited number of the members in 
Society in the absence of Mr. Wesley ; and in pursuing the above plan, 
not only was the chapel debt in due time cancelled, but the members 
were individually strengthened and encouraged to persevere in the way 
of holiness. 

About this time, or shortly after, watch-night meetings were held 
among the poor colliers of Kingswood near Bristol. Those men, while 
in a state of sin and ignorance, had been in the habit of spending their 
Saturday evenings to a late hour at the tavern or ale-house in the most 
profane and boisterous manner ; but after having listened to the preach- 
ing of Wesley and W T hitefield, they heartily renounced their sins and 
became new men in Christ Jesus." Their Saturday evenings, instead 
of being spent as heretofore, were spent in the more becoming manner 
of praying to, and praising God ; and such was the success attending 
these late meetings of the colliers that Mr. Wesley afterward, in 1742, 
introduced them into the Society in London, having held them at first 
once a month, and then once a quarter. 

In the mean while societies were being raised up in different parts 
of England and Wales, and new doors were continually being opened 
for the Wesleys. New fields of labor were constantly presenting them- 
selves before them, and cries of a Macedonian nature were multiplying 
on every hand, The Wesleys did not obey these calls without sub- 
jecting themselves to reproach and persecution. From the Archbishop 
of Canterbury down to the servile curate of an obscure family, and from 
the peer down to the scum of the people, their motives were misjudged, 
their actions misrepresented, their seeming irregularities condemned, 
and in some cases their persons were insulted ; but in spite of ecclesias- 
tical opposition, or the rude insult of the profane, the work of God con- 
tinued to spread far and wide. Congregations numbering from one to 



554 Methodists. 

fifteen thousand were frequently collected to hear the glorious doctrine 
of the cross; and many of them not only heard but believed, and were 
saved. As many of such as desired it, were permitted to become mem- 
bers of the Society, that they might meet from time to time for mutual 
edification and instruction. As the societies continued to multiply, it 
became necessary to adopt some rule of conduct as a condition of mem- 
bership, and in 1743, the general rules of the societies were adopted 
and published by Mr. Wesley. These rules in substance remain the 
same at the present time, and we have no doubt will continue in sub- 
stance what they ever have been as long as Methodism exists. 

It would be naturally expected that such a man as Mr. Wesley 
would receive many and various tokens of the regard of individuals. 
Few of such expressions of kindness would, to such a man, be more ac- 
ceptable than a beautiful teapot made of earthen ware, by the incom- 
parable Wedgwood. It is now to be found in the Museum of Orna- 
mental Art, at Marlborough House, London. At the time it was man- 
ufactured it was of unrivalled beauty, and is a veritable curiosity. On 
one side of it is a portrait of the venerable divine, done, like the other 
ornamental parts, by the transferring process ; and on the other side is 
an acrostic, on account of which, indeed, we have referred to this sub- 
ject, because we regard it as giving a correct view of the character and 
success of his ministry : — 

An Acrostic 
Humbly Inscribed to the Rev, Mr. 

J ehovah reigns — let saints, — let men adore : 
bey, ye sinners, and proclaim His power ! 
H o ! each desponding, thirsty soul draw near, 
N or money bring, nor price, nor doubt, nor fear. 

W ide as creation — deep as sin's recess, 
E xtends the merits of redeeming grace ! 
S o Wesley speaks — so wondering angels taught 
L ove, peace, good-will to all in Christ are brought, 
E namored thousands hear the joyful word, 
Y ield to conviction, and confess their Lord. 

Looking on the scene now, at this distance, we can say with con- 
fidence, the influence of the humble band of Methodists, despised and 
persecuted though they were, was destined largely to affect the moral 
history of the world ; for magnitude, permanence, and importance, it 
will compare with that of the Reformation itself. What was achieved 
in the sixteenth century for orthodox belief and for religious freedom, 
was effected in the eighteenth for practical godliness and expan- 



Methodist Episcopal Church. 55-5 

sive Christian charity. In the rise of Methodism in the bosom of the 
Protestant Episcopal Church, we recognise the first great impulse given 
to the spread of evangelical religion, not as a mere form of a doctrine, 
but as a rule of popular and daily life, acting most forcibly upon the 
outcast and most humble classes of society, since propagated from the 
lowest upward, and insensibly affecting those Churches with which it 
had little but the name of Christ in common. Neither has its activity 
abated to the present day, but multiplied itself in a thousand directions 
by a thousand different agencies. And if we gain some faint idea of 
the results of that great movement, we must look for them, not in one 
Church, or class, or country ; it is known by many names, and calls 
none but Christ "Lord:" and, fitted to breathe wherever humanity 
can respire, and even to give life w 7 here humanity is ready to perish, it 
has gone over into every clime, and seems destined, like the natural 
sun whose course it emulates, to dry up every noisome marsh of sin, 
and temper every fierce Euroclydon of sorrow. 

But our business is chiefly to give a view of Methodism as exhibited 
in this country, and to do this we now address ourselves. 

So early as 1735, Messrs. John and Charles Wesley were invited 
to Georgia, there to exercise their ministry, and there John Wesley 
labored with great diligence and amidst much persecution for about 
two years and a half, when he followed his brother Charles to England, 
little supposing that under God his agency would become so great a 
blessing as it has proved to this country. 

We have in the preceding paragraphs made considerable use of 
the works of the Rev. Messrs. Gorrie and Porter, and now for infor- 
mation relating to the introduction of Methodism into this country we 
are indebted to the contributions of the Hon. G. P. Disoway, made to 
" The National Magazine." 

Thirty years before Mr. Wesley's death several members of his 
religious societies had emigrated to America from Great Britain and 
Ireland. Of this number a few T resided in the city of New York, and 
the little pious band met in a private house for religious services. This 
was a room in the residence of Philip Embury, who had heard Wesley 
in Ireland, and was also a local preacher in the " Connection." Mr. 
Embury was a carpenter by trade, and resided in Barrack Street, near 
where the present City-Hall stands. Six persons only attended his 
first sermon, which was preached in his workshop, and during 1766 
this little flock formed the first Methodist Society in America. 

A larger congregation followed this commencement, until the 
place could not contain the increasing number of hearers, and a more 



556 



Methodists. 




Cradle of American Methodism. 



commodious place was soon obtained in the same neighborhood for 
their meetings. 

Upon one of these occasions, while singing, an officer in full 
military uniform entered the place. He wore the dress of the royal- 
American troops. This was Lieutenant, or, as he was generally called, 
Captain Thomas Webb. He was a pious officer of the British army, 
then stationed at Albany, and h*. shares the glory of being one of the 
founders of Methodism upon this continent. On this occasion, he knelt 
with them in prayer, and introduced himself as a preacher of righteous- 
ness, and soon became a zealous and successful advocate of the new 
sect. The memory , of this excellent man should be preserved and 
honored ; for his character and exertions, with those of Mr. Embury, 
form some most important recollections of the earliest Methodism in the 
United States. 

In the campaign of 1758 and before his conversion, Captain Webb 
served under General Wolfe. He was present at the memorable battle 
on the Plains of Abraham, when his gallant leader lost his life, and he 
himself received two wounds — one in his right arm, and another which 
deprived him of his right eye. Afterward, he returned to England, 
professed religion, and became a follower of Mr. Wesley. He was 




Captain Webb. 



557 



Methodist Episcopal Church. 559 

soon appointed barrack-master of Albany, and came again to America. 
When he heard of the newly-formed VVesleyan Society in New- York, 
he hastened to their assistance. 

In his personal appearance Captain Webb united a portly figure 
with tt fine commanding countenance, wearing over his forehead a strip 
of black ribbon and a blind to conceal his wounded eye. In the en- 
graving his right hand is placed on his breast, whilst the left points to 
the Bible, from which he appears to be discoursing, as it lies with his 
sword and cap before him. At the bottom of the likeness is the coat- 
of-arms of his family, with the motto, " I have fought a good fight." 

Captain Webb was a very plain and energetic speaker, and per- 
formed all his religious duties without a thought of the fear of man. 
His pious labors, in connexion with those of Mr. Embury were very 
successful, so that they were again compelled to look out for a larger 
place of worship. They succeeded in obtaining a- building about sixty 
feet long and eighteen wide, which had been erected for a rigging 
house. It was situated on William Street, then called Cart and Horse 
Street, from an Inn there having such a sign. It still stands, and is 
occupied as a factory. 

Great numbers now attended divine service at the rigging-house, a 
view of which we have given as " The Cradle of American Meth- 
odism," and it could not contain half the people who frequented the 
place. Desirous of giving a character of greater permanency to their 
religious services, the congregation resolved at length to erect a church. 
This was a great and momentous undertaking for a people who, at that 
period had but small resources of their own, with still less worldly 
influence. They invoked, however, the divine blessing upon their 
contemplated undertaking by fasting and solemn prayer for three days. 
At first, it was proposed to lease a small lot of ground for twenty-one 
years, and here erect a chapel of wood. At this moment, however, 
a lady offered two lots of ground for £600 ($2,666 66) on credit and 
security, and these were purchased by eight members of the Society. 
Besides the purchase money, it was estimated that the new building 
would cost £400 ($1,777 77.) 

The spot was situated upon Golden Hill, a rising ground then in 
the suburbs of the city, but now, John Street. It took its name from 
a farm, celebrated for growing fine w'heat, where John Street now en- 
ters into Pearl Street at Burling-slip. The house which was called 
Wesley Chapel, was dedicated the 30th of October, 1768, Mr. Em- 
bury preaching a discourse on the occasion from the pulpit which he 
had finished with his own hands. 



560 



Methodists. 




"Wesley Chapel. 



The engraving is a very correct exterior view of the old chapel. 
Its length was sixty feet, its breadth forty-two, and the walls were 
built of stone, the face covered over with a blue plaster, exhibiting an 
appearance of durability, simplicity, and plainness. Entrances to the 
galleries were subsequently added on each side of the door. The in- 
terior was equally plain, and remained many years in an unfinished state. 
There were at first no stairs or breastwork to the galleries, and the 
hearers ascended by a ladder and listened to the preacher from the 
platform. For a long while, even the seats on the lower floor had no 
backs. At that period in our colonial history, no public religious ser- 
vices could be performed in churches, except such as were established 
by law. Dissenters were therefore compelled to accommodate their 
places of worship in some way^to meet this legal obstruction. This 
difficulty was avoided by attaching a fireplace and chimney to the in- 
ternal arrangements of Wesley Chapel, as it was thus considered a 
private dwelling. 

A small building of the antique Dutch style stood partly in front 
of the church, and became after a while the parsonage. The sextons 
used to reside in its basement. Peter Williams, a colored man, and 
one of- the oldest members of the church, served in this office. Whilst 
a slave, for slavery then existed in New York, he purchased his free- 
dom by his own industry, and then amassed a respectable property by 
diligent labor. He lived to see his children well educated, and one 
son was, for years, a useful pastor of a Protestant Episcopal Church in 
this city. The old door-keeper in the house of the Lord has long since 



Methodist Episcopal Citurch. 561 

left his post, and entered into that holy temple not made with hands, 
to go in and out no more forever. What a company in heaven, and 
how many thousands upon earth, have praised God for directing them 
to the "Bread of life," that was freely distributed in this humble 
church ! 

Very numerous audiences soon were attracted to Wesley Chapel 
to "Hear the word." In two years after its dedication, the congrega- 
tion which had commenced three years before with only six hearers, had 
increased to a thousand and over, at times filling the area in front of 
the church. Such was the progress of the Society, that Mr. Wesley 
was strongly solicited to send an able and experienced preacher to their 
assistance. In the letter sent to England with the request, the mem- 
bers used the following strong and remarkable language: — "With 
respect to the payment of the preachers' passage over, if they could not 
procure it, we would sell our coats and shirts to procure it for them" 
In answer to these earnest desires Messrs. Boardman and Pillmoor vol- 
unteered to be the first Methodist missionaries to this country. They 
arrived in 1769, and were the earliest itinerant Wesleyan preachers in 
America. They brought with them £50 ($222 22,) " As a token of 
brotherly love," to the new church. 

In addition to these two missionaries, the Rev. Messrs. Asbury and 
Wright came over in 1771. Captain Webb returned in the meantime 
to England, and settled at Bristol, where he died at the age of 72 years, 
leaving this last and delightful testimony, — " I know I am happy in 
the Lord, and shall be w T ith him, and that is sufficient." Thus true 
faith has her crown as well as her cross. 

His fellow-laborer in the early field of American Methodism, Mr. 
Embury, retired into the interior, where he closed his useful life in 
the spring of 1775, without a stone to tell where he lay. His grave 
was found in 1833, when his bones were removed to a neighboring bury- 
ing-ground at Ash-grove, and here they were again recommitted to 
their mother earth with suitable religious ceremonies. A plain marble 
tablet has been placed over his remains, with this inscription : — 

" PHILIP EMBURY, 

The earliest American Minister of the M. E. Church, 

here found his last earthly resting-place. 

Precious in the sight of the Lord is the death of his saints. 

Born in Ireland — an emigrant to New York — Embury was the first to gather a 

little class in that city, and to set in motion a train of measures, which resulted in 

the founding of the John Street Church, the cradle of American Methodism, and the 

introduction of a system which has beautified the earth with salvation, and increased 

the joys of heaven." 

36 



562 Methodists. 

During the war of the American Revolution, most of the churches 
in the city were occupied as military prisons or hospitals. The Middle 
Dutch Church, now the Post Office, was a prison and charnel-house to 
thousands. No less than three thousand Americans were confined in 
that ancient temple of the Almighty. Six and eight dead bodies might 
be seen of a morning conveyed from this sorrowful abode. Its pews 
were consumed for fuel, and the place finally was occupied as a riding- 
school for the British cavalry. Two thousand rebel prisoners, so 
called, were incarcerated in the North Dutch Church, William Street. 
The Quaker meeting-house, formerly on Pearl Street, was converted 
into a hospital. Wesley Chapel shared a similar fate, a regiment of 
Americans being confined here for several weeks. The small-pox broke 
out among them, with dreadful fatality, and the whole corps, in conse- 
quence, soon after vacated the building. An old Dutch clergyman, 
known as Dominie Sampson, occasionally preached in the chapel, to 
the German refugees. 

Religious meetings at night w T ere then generally forbidden, but 
allowed in the Methodist church, as the British imagined, or rather 
desired, that the followers of Wesley should favor their cause. Still 
the services were sometimes interrupted and disturbed by the rude con- 
duct of men belonging to the army. They would often stand in the 
aisle with their caps on during divine worship, careless and inattentive. 
On one occasion, before the congregation was dismissed, they sang the 
national song, li God save the king." At its conclusion, the society 
immediately began and sang, to the same air, those beautiful lines of 
Charles Wesley : — 

" Come, thou almighty King, 
Help us thy name to sing, 

Help us to praise ! 
Father, all-glorious 
O'er all victorious 
Come, and reign over us, 

Ancient of Days. 

Jesus, our Lord arise, 
Scatter our enemies, 

And make them fall ; 
Let thine almighty aid 
Our sure defence be made, 
Our souls on thee be stayed, 

Lord, hear our call," etc. 

Upon a Christmas Eve, when the members had assembled to cele- 
brate the advent of the world's Redeemer, a party of British officers, 



Methodist Episcopal Church. 



563 




Thb Masked Devil. 



masked, marched into the house of God. One, very properly personi- 
fying- their master, was dressed with cloven feet, and a long forked tail. 
The devotions of course soon ceased, and the chief devil, proceeding up 
the aisle, entered the altar. As he was ascending the stairs of the pul- 
pit, a gentleman present with his cane knocked off his Satanic majesty's 
mask, when lo, there stood a well-known British colonel ! He was 
immediately seized and detained until the city guard was sent to take 
charge of the bold offender. The congregation retired, and the en- 
trances of the church were locked upon the prisoner for additional 
security. His companions outside then commenced an attack upon the 
doors and windows, but the arrival of the guard put an end to these 
disgraceful proceedings, and the prisoner was delivered into their 
custody. 

This attempt to disturb the service originated at the play-house, 
which at the time occupied a spot not far from the chapel, where Thor- 
burn's seed store now stands. The British officers were often actors, 
and doubtless obtained their masks and grotesque dresses from this 
theatrical wardrobe. The affair caused no little excitement, as it was 
considered a bold outrage upon the rights of the religious community. 
There was, however, redeeming virtue enough in the British authorities 
to rebuke the rioters, and the devil-colonel made a public apology for 
his offence. To atone for what had been done, a guard of soldiers was 



564 Methodists. 

regularly stationed, during a long time afterward, at the door of the 
chapel, to preserve order. 

A state of war is always inimical to the advancement of morals 
and religion, and during the seven years, while the foreign foe had pos- 
session of New York, it was a season of sorrow and trial to the Wes- 
ley an Society. All the preachers from England, except Mr. Asbury, 
were obliged to return home on account of favoring the British king 
and cause. Many of the society removed into the country, and those 
who remained in the city, now destitute of their own ministers, would 
repair to St. Paul's Church, on Broadway, to receive the sacraments 
from the hands of an Episcopal clergyman. 

The glorious termination of the severe revolutionary struggle in- 
troduced a brighter day to the Church of Christ. Until now Metho- 
dism in America had been the same as Methodism in England. In its 
objects, doctrines, and moral discipline, it remains so to this hour : but 
Mr. Wesley's powers over the American Societies ceased when the 
United States became independent of the political and ecclesiastical 
authority of the mother country. Accordingly, in the year 1784-5 
the Methodist Episcopal Church in the United States was organized. 

From this period the march of Methodism has been rapid. Pre- 
viously to the year 1817 six Methodist Episcopal churches had been 
erected in New York. Still more room was needed, especially for the 
members in the lower part of the city, and it was determined to erect a 
new and large church upon the spot where Wesley Chapel stood. The 
old walls were accordingly demolished on the 13th of May, 1817, the 
Rev. Daniel Ostrander making a suitable address at the time, and on 
the first Sabbath of the new year, January 4, 1818, the new church 
was dedicated to the service of God, the Father, Son, and Holy Ghost. 
Immense congregations attended on the occasion, by estimation not 
less than two thousand. The Rev. Dr. Bangs, Samuel Merwin, and 
Joshua Soule, now bishop, delivered the dedicatory sermons, dis- 
tinguished for most impressive eloquence, and attended with unusual 
pathos. 

The new church was one of the most commodious and beautiful in 
the city, and served as a model for many throughout the country. Its 
walls were of granite partly built from the materials of the old chapel, 
and the dimensions were sixty-two by eighty-seven feet. The cost was 
about $30,000. It had a large lecture-room, and here was deposited 
a valuable library for the use of the congregation. To the credit of 
these early Methodists, it should be mentioned that this collection of 
books was commenced in the year 1792, and was formerly located in 
the old parsonage. The example is worthy the imitation of all religious 



Methodist Episcopal Church. 



565 



societies. Here, too, was placed tlje old clock of Wesley Chapel, 
which still tells the hours of the sanctuary as it has marked the flight 
of so many annual rounds upon that consecrated spot. 

This second house stood for about twenty-four years, when it was 
resolved to rebuild it with two brick houses, one on each side, as a 
source of income. The engraving is a very excellent view of the 
whole. In its external appearance the Church is simple, plain, and 
neat — the inside beautiful and commodious, with a pulpit in a semi- 
circular recess — dimensions, forty-two feet by eighty. The basement 
is above ground ; it is an admirable room for religious meetings, and 
here may be seen the only relics of old John-street Church — its vener- 
able clock and library. 




Third John-street Church. 

There are two tablets in front, with these inscriptions : — 

This Church, 

The first erected by the Methodist Society in America, 

Was Built 1768. Rebuilt, 1817. 

According to this time it shall be said, What 

hath God wrought ? (Numbers xxiii.) 

The First Methodist Episcopal Church. 

Rebuilt, A. D. 1841. 

This is my rest forever : here will I dwell. (Ps. cxxxii.) 



566 Methodists. 

Before this period Wesley had passed to his reward, exclaiming 
in death, " The best of all is God is with us." His people every 
where mourned his removal, but rejoiced in the continued life of his 
infinite Master. They were compelled to make efforts to which they 
had not been accustomed ; but no where in the world were the Metho- 
dists better prepared for the contingency than in the United States. 

It is a remarkable fact, and worth recording, that although when 
Wesley Chapel was first founded its members were compelled to solicit 
aid from Mr. Wesley to finish it, their successors own the present beau- 
tiful place of worship. More than this — by the sale of the adjacent 
new houses the present trustees have an overplus of some thousands of 
dollars. Few spots have been thus more signally blessed. 

When the Methodist Episcopal Church was organized, in the year 
1784, it had in the United States eighty-three ministers, with fourteen 
thousand nine hundred and eighty-six members ; its present condition 
may be seen in the the tables of Statistics at the end of this article. 

The following is the official statement of the Articles of Reli- 
gion, as believed by the Protestant Episcopal Methodist Church. 

I. Of Faith in the Holy Trinity. 

There is but one living and true God, everlasting, without body 
or parts, of infinite power, wisdom, and goodness : the maker and pie- 
server of all things, visible and invisible. And in unity of this Godhead, 
there are three persons of one substance, power, and eternity; — the 
Father, the Son, and Holy Ghost. 

II. Of the Word, or Son of God, who was made very Man. 

The Son, who is the Word of the Father, the very and eternal 
God, of one substance with the Father, took man's nature in the womb 
of the blessed virgin ; so that two whole and perfect natures, that is to 
say, the Godhead and manhood were joined together in one person, 
never to be divided, whereof is one Christ, very God and very man, 
who truly suffered, was crucified, dead and buried, to reconcile his 
Father to us, and to be a sacrifice, not only for original guilt, but also 
for actual sins of men. 

III. Of the Resurrection of Christ. 

Christ did truly rise again from the dead, and took again his body, 
with all things appertaining to the perfection of man's nature, where- 
with he ascended into heaven, and there sitteth until he return to judge 
all men at the last day. 




507 



Methodist Episcopal Church. 569 

IV. Of the Holy Ghost. 
The Holy Ghost, proceeding from the Father and the Son, is of 
one substance, majesty, and glory, with the Father and the Son, very 
and eternal God. 

V. The sufficiency of the Holy Scriptures for Salvation. 
The holy Scriptures contain all things necessary to salvation : so 
that whatsoever is not read therein, nor may be proved thereby, is not 
to be required of any man, that it should be believed as an article of 
faith, or be thought requisite or necessary to salvation. In the name 
of the holy Scripture, we do understand those canonical books of the 
Old and new Testament, of whose authority was never any doubt in 
the church. 

The names of the Canonical Books. 

Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, 
Judges, Ruth, the First Book of Samuel, the Second Book of Samuel, 
the First Book of Kings, the Second Book of Kings, the First Book of 
Chronicles, the Second Book of Chronicles, the Book of Ezra, the 
Book of Nehemiah, the Book of Esther, the Book of Job, the Psalms, 
the Proverbs, Ecclesiastes or the Preacher, Cantica, or Songs of Solo- 
mon, Four Prophets the greater, Twelve Prophets the less : all the 
books of the New Testament, as they are commonly received, we do 
receive and account canonical. 

VI. Of the Old Testament. 

The Old Testament is not contrary to the New ; for both in the 
Old and New Testament, everlasting life is offered to mankind by 
Christ, who is the only Mediator between God and man, being both 
God and man. Wherefore they are not to be heard, who feign that the 
old Fathers did look only for transitory promises. Although the law 
given from God by Moses, as touching ceremonies and rites, doth not 
bind Christians, nor ought the civil precepts thereof of necessity be 
received in any commonwealth ; yet, notwithstanding, no Christian 
whatsoever is free from the obedience of the commandments which are 
called moral. 

VII. Of the Original or Birth Sin. 
Original sin standeth not in the following of Adam, (as the Pela- 
gians do vainly talk,) but it is the corruption of the nature of every 
man, that naturally is engendered of the offspring of Adam, whereby 
man is very far gone from original righteousness, and of his own nature 
inclined to evil, and that continually. 



570 Methodists. 

VIII. Of Free Will. 

The condition of man after the fall of Adam is such, that he can- 
not turn and prepare himself, by his own natural strength and works, 
to faith, and calling upon God ; wherefore we have no power to do 
good works, pleasant and acceptable to God, without the grace of God 
by Christ preventing us, that we may have a good will, and working 
with us, when we have that good will. 

IX. Of the Justification of Man. 

We are accounted righteous before God, only for the merit of our 
Lord and Saviour Jesus Christ by faith, and not for our own works or 
deservings : — Wherefore, that we are justified by faith only, is a most 
wholesome doctrine, and very full of comfort. 

X. Of Good Works. 

Although good works, which are the fruits of faith, and follow 
after justification, cannot put away our sins^ and endure the severity of 
God's judgments ; yet are they pleasing and acceptable to God in 
Christ, and spring out of a true and lively faith, insomuch that by them 
a lively faith may be as evidently known, as a tree is discerned by its 
fruit. 

XI, Of Works of Supererogation. 

Voluntary works, beside over and above God's commandments, 
which are called works of supererogation, cannot be taught without 
arrogancy and impiety. For by them men do declare that they do not 
only render unto God as much as they are bound to do, but they do no 
more for his sake than of bounden duty is required : whereas Christ 
saith plainly, When ye have done all that is commanded you, say, We 
are unprofitable servants. 

XII. Of Sin after Justification. 

Not every sin willingly committed after justification is the sin 
against the Holy Ghost, and unpardonable. Wherefore, the grant of , 
repentance is not to be denied to such as fall into sin after justification : 
after we have received the Holy Ghost, we may depart from grace 
given, and fall into sin, and, by the grace of God, rise again and amend 
our lives. And therefore they are to be condemned, who say they can 
no more sin as long as they live here : or deny the place of forgiveness 
to such as truly repent. 






Methodist Episcopal Church. 571 

XIII. Of the Church. 

The visible Church of Christ is a congregation of faithful men, in 
which the pure word of God is preached, and the sacraments duly ad- 
ministered according; to Christ's ordinance in all those things that of 
necessity are requisite to the same. 

XIV. Of Purgatory. 

The Romish doctrine concerning purgatory, pardon, worshipping, 
and adoration, as well of images as of relics, and also invocation of 
saints, is a fond thing, vainly invented, and grounded upon no warrant 
of Scripture, but repugnant to the word of God. 

XV. Of speaking in the Congregation in such a Tongue as 
the People Understand. 

It is a thing plainly repugnant to the word of God, and the custom 
of the primitive Church, to have public prayer in the Church, or to 
minister the sacraments, in a tongue not understood by the people. 

XVI. Of the Sacraments. 

Sacraments ordained of Christ, are not only badges or tokens of 
Christian men's profession ; but rather they are certain signs of grace, 
and God's good will towards us, by the which he doth work invisibly 
in us, and doth not only quicken, but also strengthen and confirm our 
faith in him. 

There are two sacraments ordained of Christ our Lord in the 
Gospel ; that is to say, baptism and the supper of the Lord. 

Those live commonly called sacraments ; that is to say, confirma- 
tion, penance, orders, matrimony, and extreme unction, are not to be 
counted for sacraments of the Gospel, being such as have partly grown 
out of the corrupt following of the apostles : and partly are states of 
life allowed in the Scriptures, but yet have not the like nature of bap- 
tism and the Lord's Supper, because they have not any visible sign, or 
ceremony ordained of God. 

The sacraments were not ordained of Christ to be gazed upon, or 
to be carried about ; but that we should duly use them. And in such 
only as worthily receive the same, they have a wholesome effect or 
operation : but they that receive them unworthily, purchase to them- 
selves condemnation, as St. Paul saith, 1 Cor. xi. 29. 

XVII. Of Baptism. 
Baptism is not only a sign of profession, and mark of difference, 



572 Methodists. 

whereby Christians are distinguished from others that are not baptized : 
but it is also a sign of regeneration, or the new birth. The baptism 
of young children is to be retained in the Church. 

XVIII. Of the Lord's Supper. 

The supper of the Lord is not only a sign that Christians ought 
to have among themselves one to another, but rather is a sacrament of 
our redemption by Christ's death ; insomuch that, to such as rightly, 
worthily, and with faith receive the same, the bread which we break is 
a partaking of the body of Christ ; and likewise the cup of blessing is 
a partaking of the blood of Christ. 

Transubstantiation, or the change of the substance of bread and 
wine in the supper of our Lord, cannot be proved by Holy Writ, but is 
repugnant to the plain words of Scripture, overthroweth the nature of 
a sacrament, and hath given occasion to many superstitions. 

The body of Christ is given, taken, and eaten in the supper, only 
after a heavenly and Scriptural manner. And the means whereby the 
body of Christ is received and eaten in the supper, is faith. 

The sacrament of the Lord's Supper was not by Christ's ordinance 
reserved, carried about, lifted up, or worshipped. 

XIX. Of both Kinds. 

The cup of the Lord is not to be denied to the lay people : for 
both the parts of the Lord's Supper, by Christ's ordinance and com- 
mandment, ought to be administered to all Christians alike. 

XX. Of the one Oblation of Christ, finished upon the Cross. 

The offering of Christ, once made, is that perfect redemption, pro- 
pitiation, and satisfaction for all the sins of the whole world, both 
original and actual : and there is none other satisfaction for sin but that 
alone. Wherefore the sacrifice of masses, in the which it is commonly 
said, that the priest doth offer Christ for the quick and the dead, to 
have remission of pain or guilt, is a blasphemous fable, and dangerous 
deceit. 

XXI. Of the Marriage of Ministers. 

The ministers of Christ are not commanded by God's law either 
to vow the estate of single life, or to abstain from marriage : therefore 
it is lawful for them, as for all other Christians, to marry at their own 
discretion, as they shall judge the same to serve best to godliness. 



Methodist Episcopal Church. 573 

XXII. Of the Rites and Ceremonies or Churches. 

It is not necessary that rites and ceremonies should in all places 
be the same, or exactly alike : for they have been always different, 
and may be changed according to the diversity of countries, times, and 
men's manners, so that nothing be ordained against God's word. Who- 
soever, through his private judgment, willingly and purposely doth 
openly break the rites and ceremonies of the church to which he be- 
longs, w r hich are not repugnant to the word of God, and are ordained 
and approved by common authority, ought to be rebuked openly, that 
others may fear to do the like, as one that offendeth against the com- 
mon order of the church, and woundeth the consciences of weak 
brethren. 

Every particular church may ordain, change, or abolish rites and 
ceremonies, so that all thinsrs may be done to edification. 

XXIII. Op the Rulers op the United States op America. 

The president, the congress, the general assemblies, the governors, 
and the councils of state, as the delegates of the people, are the rulers 
of the United States of America, according to the division of power 
made to them by the constitution of the United States, and by the 
constitution of their respective states. And the said States are a sov- 
ereign and Independent nation, and ought not to be subject to any 
foreign jurisdiction.* 

XXIV. Op Christian Men's Goods. 

The riches and goods of Christians are not common, as touching 
the right, title, and possession of the same, as some do falsely boast. 
Notwithstanding, every man ought, of such things as he possesseth, 
liberally to give alms to the poor, acording to his ability. 

XXV. Op a Christian Man's Oath. 
As we confess that vain and rash swearing is forbidden Christian 
men by our Lord Jesus Christ and James his apostle ; so we judge that 
the Christian religion doth not prohibit, but that a man may swear when 
the magistrate requireth, in a cause of faith and charity, so it be done 
according to the prophet's teaching, injustice, judgment, and truth. 

The year 1799 was distinguished for the origination of u Camp 
meetings." This extraordinary means of grace was providential in its 

* As far as it respects civil affairs, we believe it the duty of Christians, and es- 
pecially all Christian ministers, to be subject to the supreme authority of the 
country where they may reside, and to use all laudable means to enjoin obedience 
to the powers that be ; and therefore it is expected that all our preachers and people, 
who may be under the British, or any other government, will behave themselves as 
peaceable and orderly subjects. 



574 Methodists. 

original idea. Two brothers, named M'Gee, one a Presbyterian min- 
ister, and the other a Methodist, went to attend a sacramental occasion, 
with the Rev. Mr. M'Gready, a Presbyterian minister in West Ten- 
nessee. The Methodist preached first, and was followed by the Pres- 
byterian, and the Rev. Mr. Hoge, whose preaching produced a power- 
ful effect. One woman became so deeply impressed, that she shouted 
aloud for joy, and there were other demonstrations of an extraordinary 
character. Messrs. M'Gready, Hoge, and Rankins, all Presbyterian 
ministers, left the house ; but the M'Gees remained to see the salvation 
of God. Great was the power that rested upon them. John was ex- 
pected to preach, but he told the people that his feelings were such 
that he could not, and sat down amid sobs and cries from every quarter. 
This brought the people out to see what these things might mean. 
Many came a great distance with horses and wagons, and provisions, 
and so numerous was the crowd, that the church would not contain 
them. This drove them into the forest ; and the distance of many from 
home, and the impossibility of obtaining accommodations among the 
people, made it necessary for them to camp out, which they did, wor- 
shipping God day and night. 

This was something new, and attracted great attention. And it 
was no less effective. The different denominations, seeing that God 
was in the measure, gave it their countenance ; but one after another 
withdrew, until it was left almost exclusively to the Methodists. Since 
that time they have applied it to good purpose, notwithstanding its old 
friends have said many hard things against it. In the early days of 
Methodism, when meeting-houses were few, and preachers scarce, 
camp meetings were peculiarly useful. Hundreds were converted by 
their instrumentality. In the course of the eight years following their 
introduction, the net increase to the church was eighty-two thousand 
six hundred and sixty-four members, and a corresponding increase of 
preachers. 

To give in detail the Government of the Methodist Episcopal 
Church would very far exceed our limits. While the machinery is 
very simple, gradually rising from the private member to the bishop, 
and from the class meeting to the conference, it is very large, and fully 
to comprehend it requires much study. Those who wish to understand 
it, may obtain from almost any of their preachers (i The Book of Dis- 
cipline" a small and cheap volume, which will suggest many sound 
principles and hints of usefulness to all who carefully examine it. It 
will be here seen, that though Methodism commenced without a plan, 
experience has furnished it with one of no common value. 

An impartial historian is not allowed to omit the statement of im- 




575 



Methodist Episcopal Church, 



577 



portant facts, however they may jar with his feelings, or whatever 
grief they may occasion to their readers. It is indeed painful to see a 
vast body of Christians like the Methodists divide into two great sec- 
tions, to say nothing of smaller ones. A few years since, " The vexed 
question" as it has been called, of slavery, was introduced into the 
General Conference, and able and animated were the discussions which 
took place as to the subject in all its bearings, especially as viewed 
from an ecclesiastical stand-point. At length, as in the case of two of 
the apostles, " The contention was so sharp between them that they 
parted asunder ;" and the vast body of Methodists now compose two 
churches, distinguished as North and South. Neither of the parties, 
however, seem to have declined in their love to the system of Metho- 
dism ; and both appear to be laboring in their respective localities for 
its advancement. Beyond this statement, we think we have no right 
to say any thing on the matter in dispute. Our statistics relate to 
both churches. 




The Old Brewery, New York. 

As in former times, so now, the city of New York has furnished 
one of the noblest triumphs of Methodism. The most extraordinary 
reformation effected in the building called The Old Brewery, and its 
neighborhood, " The Five Points" to a very great extent by excel- 
lent women of the Methodist church, has furnished matter for one of 
the most fascinating and instructive volumes of modern times, to which 

we most earnestly direct the attention of our readers. 
J 37 



578 



Methodists. 




First Methodist Church ix Ohio. 



As matters of pleasant reflection we give also engravings of the 
first Methodist churches in Ohio, Oregon, and California. 

It will not be considered out of place if we here give a bird's eye 
view of what has been effected, under God, by American Methodism. 
Although it is not seventy years since the Methodist Episcopal Church 
was organized in this country.it has now 1,300,000 communicants, and 




Methodist Mission near Dallas, back of Astoria. 



Methodist Episcopal Church 




First Methodist Mission in Oregon. 






those who depend upon them for religious comfort and instruction 
amount to between four and five millions. It has a large and well or- 
ganized mission in Liberia, consisting of twenty-four colored missiona- 
ries and between 1,100 and 1,200 communicants ; a mission in Germany, 
with head-quarters at Bremen, consisting of six ordained missionaries 
and a number of assistants; a mission of recent institution in China ; a 
fine mission church and congregation at Buenos Ayres. A superin- 
tendent has*been sent to the infant mission in Norway. It has about 
450 domestic missionaries speaking English, having under their charge 
over 35,000 members of the church. Among Indian tribes there are 
twenty missionaries with their schools and 1,199 members. Also 160 
missionaries among the Germans and 11,000 members, with numerous 
Sunday-schools ; there are ten missionaries among the Welsh, three 
among the French, and thirteen among the Swedes and Norwegians. 
The receipts during the year ending October 31, were $217,987 38. 



JTJ 




Old Mission at San Francisco. 



580 



Methodists. 




Methodist Church and Parsonage, Sacramento City. 



We love the history which deals in plain and familiar facts. Here 
then are a few illustrations of old times, and of the character of the old 
preachers. 

Gen. P. of Virginia, gives the following highly interesting narra- 
tive : — 

When I was a young man I went to hear the Rev. Jesse Lee 
preach. There was a very large crowd in attendance, and very many 
could not get near the house. Among others I got near the door, and 
being fond of show and frolic, I indulged in some indiscretion, for which 
Mr. Lee mildly but plainly reproved me. In an instant all the bad feel- 
ings of my heart were roused. I considered myself deeply insulted, 
and that my whole family was disgraced. I retired from the crowd to 
brood over the insult, and meditate revenge. It was not long before I 
resolved to whip him before he left the ground. I kept the resolution 
to myself; and watched with the eager intensity of resentment, the 
opportunity to put it in execution. But the congregation was dismissed 
and dispersed, and I saw nothing of the preacher. How he escaped I 
could never learn. But I "Nursed my wrath to keep it warm ;"' and 
cherished the determination to put it into execution the first time I saw 
Mr. Lee, although long years should intervene. Gradually, however, 
my feelings subsided ; and in the lapse of a few years the whole affair 
faded away from my mind. Thirteen years passed over me, and the 
impetuosity of youth had been softened down by sober manhood. I was 
standing upon the downhill of life. 

On a beautiful morning in the early spring, being from home on 
business, I saw, a few hundred yards before me, an elderly looking man 
jogging slowly along in a single gig. As soon as I saw him, it struck 
me, that's Jesse Lee. The name, the man, the sight of him, recalled 
all my recollections of the insult, and all my purposes of resentment. I 
strove to banish them all from my mind. But the more I thought, the 
warmer I became. My resolution stared me in the face ; and some- 
thing whispered coward in my heart, if I failed to fulfil it. My mind 



Methodist Episcopal Church. 581 

was in a perfect tumult, and my passions waxed strong. I determined 
to execute my resolution to the utmost ; and full of rage I spurred my 
horse, and was soon at the side of the man that I felt of all others I 
hated most. I accosted him rather rudely with the question, " Are 
you not a Methodist preacher?" "I pass for one," was the reply, and 
in a manner that struck me as very meek. " Ain't your name Jesse 
Lee?" " Yes, that's my name." " Do you recollect preaching in the 

year at Meeting-house." " Yes ; very well." " Well, do 

you recollect reproving a young man for some misbehavior?" After a 
short pause for recollection, he replied, "I do." "Well," said I, "I 
am that young man ; and I determined I would whip you for it the first 
time I saw you, I have never seen you from that day to this ; and I 
now intend to carry out my purpose." 

As soon as I had finished speaking, the old man stopped his horse, 
and looking me full in the face, said, "You are a younger man than I 
am. You are strong and active ; and I am old and feeble. I have no 
doubt but, if I were disposed to fight, you could whip me very easily; 
and it would be useless for me to resist it. But as a man of God I 
must not strive ! So as you are determined to whip me, if you will 
just wait, I will get out of my gig, and go down on my knees, and you 
may whip me as long as you please." " Never," said the old General, 
" Was I so suddenly and powerfully affected. I was completely over- 
come. I trembled from head to foot- I would have given my estate 
if I had never mentioned the subject. A strange weakness came over 
my frame. I felt sick at heart ; ashamed, mortified, and degraded. I 
struck my spurs into my horse, and dashed along the road with the 
speed of a madman. I am now old : few and full of evil have been the 
days of the years of my life, yet I am not without hope in God. I 
have made my peace with Him who is the e judge of the quick and 
dead ;' I hope ere long to see that good man of God with feelings very 
different from those with which I met him last." 

This Jesse Lee, one of the first Methodist preachers in New Eng- 
land, was a man who combined untiring energy and tenderness of sen- 
sibility, with an extraordinary propensity to wit. The Rev. Dr. Ste- 
vens, in his "Memorials of Methodism," gives the following specimen 
of Lee's power to retort. 

As he was riding on horseback one day, between Boston and Lynn, 
he was overtaken by two young lawyers, who knew that he was a 
Methodist preacher, and were disposed to amuse themselves at his ex- 
pense. Saluting him, and ranging their horses on each side of him, 
they entered into a conversation something like the following: 

1st Lawyer. — "I believe you are a preacher, sir?" 



582 Methodists. 

Lee — " Yes ; I generally pass for one." 

1st Lawyer. — " You preach very often, I suppose ?" 

Lee. — " Generally every day ; frequently twice or more." 

2d Lawyer. — " How do you find time to study, when you preach 
so often ?" 

Lee. — "I study when riding, and read when resting." 

1st Lawyer. — i( But do you not write your sermons ?" 

Lee. — " No ; not very often." 

2d Lawyer. — " Do you not often make mistakes in preaching ex- 
temporaneously ?" 

Lee. — " I do, sometimes." 

2d Lawyer. — " How do you do, then ? Do you correct them ?" 

Lee. — "That depends upon the character of the mistake. I was 
preaching the other day, and I wished to quote the text, — ' all liars shall 
have their part in the lake that burneth with fire and brimstone;' and, 
by mistake, I said, — < all lawyers shall have their part — ' " 

2d Lawyer (interrupting him.) — " What did you do with that ? 
Did you correct it ?" 

Lee. — " Oh, no, indeed ! It was so nearly true, I didn't think it 
worth while to correct it.'' 

" Humph!" said one of them, with a hasty and impatient glance 
at the other, "I don't know whether you are the more a knave or a 
fool !" 

"Neither," he quietly replied, turning at the same time his mis- 
chievous eyes from one to the other; "I believe I am just hetween the 
two !" 

Finding they were measuring wit with one of its masters, and ex- 
cessively mortified at their discomfiture, the knights of the green bag 
drove ahead, leaving the victor to solitude and his own reflections. 

The late Bishop Bascom, whose death occurred not long since, was 
a distinguished prelate of the Methodist church, and was a native of 
Western New York. He was about fifty-two years old when he died. 
His life was a marked and influential one. The cause of education in 
the church owes much to his intelligence and zeal. He was at first 
President of Madison College, a Methodist institution, then a Professor 
in Augusta College, and afterwards President of Transylvania Univer- 
sity. In this latter institution, he remained until near his death. After 
the disruption of the Methodist church on account of the slavery ques- 
tion, he identified himself with the southern branch, and drew up the 
protest of the University, pronounced by Dr. Dixon, of the British Wes- 
leyans, one of the most powerful and eloquent state documents ever 
put into the hands of the reader. 



Methodist Episcopal Church. 5S3 

Bishop Bascom was distinguished for the peculiarities of hispulpit 
oratory. It was bold, abrupt, overpowering, startling. It defied all 
the standard rules of the art, and yet it was too full of originality to 
be denied the claim of genuine oratory. At the West, falling impul- 
sively upon excitable minds, its effects were astonishing. The " Christ- 
ian Advocate" referring to a sermon he preached on the text — " Be- 
hold the Lamb of God that taketh away the sin of the world " — thus 
embodies an idea of his eloquence. 

" At particular passages, several of which we distinctly remember 
the effect was awful. The sentences came like the sharp zig-zag 
lightning, the tones of the preacher's voice were like articulate thunder. 
The hearer cowered under the weight of thought piled on thought, and 
was driven almost beside himself by the rapid whirl of dazzling ima- 
gery. The sermon artistically considered, had the strange fault of 
being too great. It covered too vast a field of thought, it was marred 
by excess of grandeur. You were bewildered by the quick succession 
of vivid pictures thrown off as by the turn of some grand kaleidoscope. 
The impassioned fervor of the preacher seemed too self-consuming. 
We felt, as some one has happily remarked respecting Chalmers, that 
powers and resources such as these devoted to the service of the gospel, 
were indeed not needed by the gospel, but much needed by gospel re- 
jecting man. The consecration of such a majestic intellect and imagin- 
ation to the work of propagating the principles of Christianity could but 
make a profound and wide impression upon society. Thousands of cul- 
tivated minds coming within the reach of such an influence, have been 
compelled to respect the system advocated by so lofty a spirit, and 
have been prepared to lend an unprejudiced ear to simpler ministra- 
tions. Dr. Bascom's sermons while Chaplain to Congress, in the early 
prime of his colossal strength, are spoken of to this day for their power 
and effect upon the high places of the country. He was once de- 
scribing the peril of a sinner hanging on the verge of eternal retribu- 
tions, and so awful was the picture, that President Jackson, who was 
one of the congregation, started up with the involuntary exclamation — 
" My God, he is lost." 

Some years ago, the Rev. Mr, Axley, of eccentric but pious 
memory, had preached to one of the congregations in his circuit, and 
after the sermon, according to the custom of Methodist ministers, the 
preacher had class meeting. He had questioned each brother and sister, 
on the subject of their experience, practice, and enjoyment in the divine 
life, giving to each a word of encouragement, comfort, and advice, as 
the case seemed to require, filling up the intervals by singing a suitable 
verse with life and spirit, until all the members had been questioned, 



£84 Methodists. 

but a certain very prominent member of the church, who, it seems, 
owned a distillery, and by some means the preacher found out the fact, 
when after the most serious conversations with the others, the following 
examination took place — 

Preacher. Well, brother Jerry, how do you come on making 
whiskey ? 

The Brother, somewhat startled. O, I don't know, tolerably well. 

P. Well, brother, tell us how much money you give for a bushel 
of corn. 

B. Twenty-five cents a bushel. 

P. Twenty-five cents ? very cheap that, I should say, but an- 
other question brother, how much whiskey do you suppose one bushel 
of corn will make ? 

B. Can't say. I suppose about three gallons : — seeming very 
much confused. 

P. So, three gallons ! Why, that's a considerable turn out, I 
should judge. But, brother, what do you get for a gallon of whiskey ? 

B., looking rather wild. Seventy-five cents. 

P. Seventy-five cents. Two hundred per cent ! and that too, I 
reckon, by the barrel ; you get more, I suppose, by the jug-full. But, 
brother, tell your brethren, is'nt the slops very good to fatten hogs 
upon ? 

B. Yes, pretty good. 

P. And won't the hogs you fatten for nothing on the slops come 
nigh paying for the corn ? 

B. Well, very nigh it. 

P. But to come to the question, brother ! do you make a real 
2:ood article ? Will it bear a bead ? 

o 

But by this time the brother was so perfectly confused by the old 
preacher's interrogations, that he began to wish he had never seen the 
preacher, or the distillery either. The class could scarcely maintain 
their gravity during the dialogue, and w T e need not add, that the poor 
fellow was so tormented, every time he met a neighbor, by the salutation, 
" Well, brother, how do you come on making whiskey ?" and " Do you 
make a real good article !" " Will it bear a bead ?" that he actually 
broke up his distillery and became a consistent Methodist. 

Bishop Roberts was a man of great sweetness of disposition, per- 
fect ly childlike and simple in his manners. You felt very soon that 
you could approach him as a father. He had no affected stateliness of 
manner, but looked like some plain, respectable farmer. This was, 
perhaps, one cause of the many curious, and sometimes laughable inci- 



Methodist Episcopal Church. 585 

dents in his history, in which his person and character were entirely- 
mistaken. We give one of these incidents as reported to us. Bishop 
Roberts was in a steamer, on the Mississippi river, and was sitting by 
himself, on the hurricane deck, when a gentleman, an eminent lawyer, 
residing in the south-west, approached him, and entered into conversa- 
tion with him. Supposing from his appearance, that he was a religious 
man, he began to converse with him in reference to a number of preachers 
with whom the lawyer was acquainted, several of whom the old gentle- 
man seemed to know. Finally the lawyer concluded to question him 
in reference to the Bishops. "Sir," said he, "I have heard Bishop 
Soule of the Methodist church, and think him a very able man ; do 
you know him ?" 

" Yes," said the old man, " I have known him a good many 
years, and agree with you fully as to his talents as a preacher." 

" Then," said the lawyer, " there is a small man who visited our 
town some time since, I think they called him Dr. Emory ; I did not 
hear him, but heard him highly spoken of as a preacher. " 

Here again, his old friend knew the little Dr., and endorsed all the 
good that had been said of him. "And," continued the lawyer, 
" there was another, an old man who preached not long since in our 
place ; I think they called him Bishop Roberts ; they say he is a most 
excellent man, but no great preacher ; do you know him?" 

" Yes," said the old gentleman, "I have been acquainted with 
him for a good many years ; I believe the old man is honest, and tries 
to do the best he can, but he's not much of a preacher." 

Shortly after, the lawyer descended to the cabin, and going up 
to his wife, " My dear," said he " I have just had a long talk with 
a very interesting old gentleman on deck ; I think he must be a 
Methodist preacher." 

"Why husband," said she, "don't you know that old gentle- 
man ? that is Bishop Roberts, and he baptized me !" 

"O," said the lawyer, who was reported to be a very modest 
man, "I'm ruined." 

He hastened back to his old friend on deck. " Sir," said he, " I 
owe you an apology for my rudeness ; my wife says you are Bishop 
Roberts ;" and he went on to apologize, but the old man seemed to 
enjoy the joke finely; told him no apology was needed, and to the last 
insisted that he believed Bishop Roberts was an honest, good meaning 
man, but could not preach much. 

In the sketches of Wesleyan ministers, there is a notice of the 
Rev. John Smith, who was so remarkable for his abundant and ex- 
hausting labors, that his ministerial brethren felt it to be their duty to 



586 Methodists. 

expostulate with him on the subject, and urge him to spare himself. 
One of their number was deputed to introduce the subject, which he 
did with great affection and earnestness. Mr. Smith listened with 
attention and respect, when, bursting into tears, he said, li I know it 
all. I ought to put restraint upon myself; but what can I do ? — God 
has given me such a view of the perishing condition of sinners, that I 
can only find relief in the way I do — in entreating them to come to 
Christ, and wrestling with God to save them." Overcome by 
his feelings, he paused for a few moments, and then added, " Look 
around you, my dear friend and brother ; do you not see sinners perish- 
ing on every hand, and must they not be saved ? O do not seek to 
turn me from my purpose, for while I thus see and feel, I am compelled 
to act as I do." The secret of this man's power as a successful 
preacher of the gospel, was in his constant communion with God. He 
often spent whole nights in prayer, and his general habit was, even 
in the coldest seasons, to rise at four o'clock in the morning, and spend 
three hours in wrestling prayer, Men of such devotional habits have 
power with God, and prevail. No pulpit can be barren when associa- 
ted with such a closet ; no sermon can be ineffective which originates 
in such intercourse with God's mercy seat. 

Among the many eminent men of this body of whom we are unable, 
for want of room, to give a detailed account, is the Rev. Dr. Peck, 
whose portrait is here furnished, and who for excellence of character, 
sound learning, and correct theology, as shown alike from the pulpit 
and the press, scarcely stands second to any of his brethren. 

A few years ago, in the interior of Alabama, there lived a black- 
smith who used to whip every Methodist preacher who was sent upon 
that Circuit, At last the terror inspired by him was such, that it was 
found difficult to get a preacher who was willing to go upon the cir- 
cuit. The Conference however, sent there, a large, double-fisted man, 
whom the name of the blacksmith could not terrify. It was not long 
after he went there, before, in order to fulfil an appointment, he was 
obliged to pass the shop of the pugnacious blacksmith. As he ap- 
proached the shop, he was singing in a loud voice. 

" I'm on my way to Canaan," 

As he approached the shop, out came the blacksmith, when the 

following dialogue took place. 

(i I suppose you are the new preacher on this circuit ?" 

" Yes, the Conference has sent me here to preach this year." 

" Well, I have been in the habit of whipping every preacher upon 

this circuit, and I suppose I must whip you, too !" 







Rev. Dr. Peck. 



587 



Mibthodist Episcopal Church. 589 

" Why, my friend, you had better not do it ; this fighting is a very 

bad business. Come, let me go along." 

" No, sir ; you must get from your horse and let me whip you." 
" Well, if you insist upon it, I suppose I shall have to do it." 
He accordingly got from his horse, took off his coat, rolled up his 

sleeves, and at it they went. But it was not long before Vulcan found 

he had got his match. The preacher soon knocked him down, and 

mounting upon him began to sing, 

" I'm on my way to Canaan." 

After beating him most effectually, he said to him : 

" Now, my friend, I am going to preach to-morrow four miles 
from here, and you must promise to come to meeting." 

This the blacksmith refused to do, till at last the preacher by dint 
of hard knocks extorted from him the promise that he would attend 
the meeting." 

" Now," said the preacher, "when you have said the Lord's 
prayer, you can get up." 

The blacksmith protested that he could not and would not do it, 
as he did not know a word of it. 

"Well," said the preacher, tl I will teach it you; repeat it after 
me. Our Father which art in Heaven " (thump.) 

Finally the prayer was repeated and the blacksmith was allowed 
to rise, and from that time the Methodist preachers have been allowed 
to ride the circuit unmolested. 

We will close this series of sketches, by a well drawn portraiture 
of Dr. Stephen Olin, in " ZiwCs Herald" 

Dr. Olin was gigantic in person. His chest would have befitted a 
Hercules ; his head was one of those which suggest to us preterhuman 
capacity, and by which the classic sculptors symbolized the majesty of 
their gods. Though of a very different craniological development, it 
could not have been less capacious than that of the noted American 
premier, Daniel Webster; and, crowning a much more lofty frame, 
must have presented, with vigorous health, a more commanding indi- 
cation. This Titanic stature was, however, during most of his life, 
smitten through and through with disease and enervation. The colos- 
sal head seemed too heavy to be supported, and appeared to labor to 
poise itself. The eye, somewhat sunken in its large socket, presented 
a languid expression, though relieved by a sort of religious benignity, 
which often beamed with feeling. This great man must be added to 
the long and melancholy catalogue of self-martyred students. His in- 



590 Methodists. s 

firmities commenced in his college life ; they were exasperated by his 
labors as an instructor in a Southern climate, and were the burden of 
his later years, almost to the exclusion of any continuous labors. Dur- 
ing these years his usefulness was confined to very occasional discourses 
some of which have been published, the quiet but inestimable moral 
power which the mere official presence of such a man cannot fail to 
exert over any responsibility to which he is related, and last but not 
least, the ministration of example under circumstances of suffering and 
personal religious development. 

His scholarship was, we think, more exact and thorough within 
his professional sphere, than varied or comprehensive beyond that 
limit. A high and finished classical discipline was his ideal for the 
college, and that institution has sent out, under his superintendence, as 
thorough students as have honored the education of the land. 

While he was a genuine scholar within his appropriate sphere, he 
possessed also a large range of general intelligence, though, without 
that devotion to any favorite department of extra professional know- 
ledge, which often relieves and adorns the professional life of studious 
men, by becoming a healthful and liberalizing counterpart to their stated 
routines of thought, We are not aware that he was addicted to the 
national literature of any one modern people, to the speculative philos- 
ophies which, with so much fallacy, have also developed so much mental 
vigor and splendor in the continental intellect of Europe, or to any one 
department of the elegant literature of our language. 

The original powers of his mind were, however, his great distinc- 
tion.' And these, like his person, were all colossal — grasp, strength 
with the dignity which usually attends it, a comprehensive faculty of 
generalization, which felt independent of details, but presented in over- 
whelming logic grand summaries of thought. 

This comprehensiveness, combined with energy of thought, was 
the chief mental characteristic of the man — under the inspiration of 
the pulpit it often, and indeed usually, became sublime. We doubt 
whether any man of our generation has had more power in the pulpit 
than Stephen Olin. And this power was in spite of very marked ora- 
torical defects. His manner was quite ungainly, his gestures quite 
against the elocutionary rules, his voice badly managed and sometimes 
almost painful in its heaving utterances ; but the elocutionist is not 
always the orator ; while you saw that there was no trickery of art 
about Dr. Olin, you felt that a mighty, a resistless mind was struggling 
with yours, you were overwhelmed — your reason with argument, your 
heart with emotion. 

Such is but a glance at his intellectual character, both as a scholar 




r 

Key. Stephen Olin, D. d. 



591 



Methodist Episcopal Church. 593 

and a preacher. His moral character was pre-eminent for the two chief 
virtues of true religion, charity and humility. In respect to the former 
he had, with theological orthodoxy, a practical liberalism which we 
fear most orthodox polemics would pronounce dangerous. There was 
not an atom of bigotry in all the vast soul of this rare man. Mean- 
while, it could be said of him as Rowland Hill said of Chalmers, that 
" The most astonishing thing about him was his humility." He was, 
we think, the best example we ever knew of that childlike simplicity 
which Christ enjoined as essential to those who would enter into the 
kingdom of heaven. 

His social character was as beautiful as his intellectual was great. 
If it could not be in the nature of such a man to indulge the sheer in- 
anities which inferior minds may deem the appropriate relaxation of 
social conversation — yet w T as he ever ready for not merely the cheerful 
remark, but the exhilarating pleasantry. His familiar friends will never 
forget this charming trait of his social character. Nor were these 
buoyant intervals rare or brief. Often through a prolonged but always 
fitting conversation, would this play of sunshine illuminate his presence, 
and with it would intermix congruously, often most felicitously, the 
radiant play of thought, or the happy expression of Christian sensi- 
bility — never, however, the meaningless twaddle of weakness. A 
truer and more forbearing friend could not be found. His domestic 
affections were warm, and the circle of his family was a sanctuary 
full of hallowed sympathies and enjoyments. , 

It now only remains that we furnish some statistical tables of the 
Methodist Episcopal Church, for which we acknowledge ourselves in- 
debted to " The Methodist Almanac for 1854," an admirable com- 
pendium of knowledge, published by Messrs. Carlton and Phillips, of 
New York. 

The following statistics are those presented at the Conferences of 
1852. The number of colored members is about 27,500, of which 
15,088 are in the Baltimore, and 8,940 in the Philadelphia Conference. 
Of Indians, there are 765 in the Michigan, 203 in the Missouri, and 
138 in the Wisconsin Conference. Under the head of "Preachers," 
the first column embraces only the effective travelling preachers, and 
the second includes both the superannuated and supernumerary. 

38 



594 



Methodists.. 



METHODIST EPISCOPAL CHURCH, (North.) 





PREACHERS. 




NUMDERS IN SOCIETY. 


FOR MISSIONS. 


CONFERENCES. 
















Trav. 


Sup. 


Local. 


Members. 


Probat. 


Total. 


Increase 


Dec. 


Dollars. 


lEa.mem. 


Baltimore . 


248 


52 


338 


62,371 


8,010 


70,381 


144 


16,892 


24cents 


Philadelphia 




173 


17 


262 


46,348 


5,675 


52,023 


184 




11,246 


21 6-10 


New Jersey 




170 


21 


191 


30,960 


4,893 


35,853 


724 




7,083 


20 


New York 




164 


21 


140 


23,656 


3,404 


27,060 




642 


8,141 


30 4-10 


N. York East 




138 


28 


137 


21.203 


2,774 


23 977 


398 




8,978 


37 4-10 


Providence 




110 


22 


87 


12^67 


1,697 


14;564 


470 




4,563 


31 5-10 


New England 




119 


28' 


76 


12,589 


2,219 


14,808 


609 




5,773 


38 5-10 


Maine 




77 


27 


95 


9,395 


1,413 


10,808 




330 


2,049 


18 7-10 


East Maine 




65 


14 


64 


8,177 


1,793 


9,970 




80 


1,188 


12 


N. Hampshire 




74 


21 


88 


8,861 


1,273 


10,134 




ie 


1,605 


15 7-10 


Vermont . 




67 


17 


52 


7,062 


1,044 


8,106 


74 




869 


10 7-10 


Troy 




179 


32 


154 


22,619 


3,281 


25,900 


737 




6,890 


26 5-10 


Black River 




128 


20 


172 


17,015 


2,338 


19,353 


376 




2,651 


14 


Oneida 




127 


19 


111 


16,660 


2,436 


19.096 






3,062 


16 


Genesee . 




99 


10 


107 


10,135 


1,177 


11,312 


'457 




4,740 


41 9-10 


East Genesee 




102 


28 


161 


16,194 


2,096 


18,290 




380 


4,677 


25 5-10 


Erie 




148 


22 


224 


20,012 


2.885 


22,897 


764 




4,688 


20 4-10 


Wyoming 




60 


15 


116 


10,870 


1,999 


12,809 






2,506 


19 4-10 


Pittsburgh 




154 


21 


209 


31,079 


2,995 


34,074 






8,210 


24 1-10 


West Virginia 




72 


4 


147 


14,277 


2,503 


|16,780 


1,589 




[1,963 


11 6-10 


Ohio. 




107 


6 


242 


28,139 


2.562 


30,701 






6,887 


22 4-10 


Cincin. and Ky 




176 


12 


255 


31,240 


2,999 


34,239 






10,470 


30 5-10 


North Ohio 




157 


16 


252 


24,794 


2,576 


27,370 




645 


8,179 


29 8-10 


Michigan 




138 


6 


187 


15,430 


1,816 


17,252 


'SOO 




2,286 


13 2-10 


Indiana . 




76 


8 


198 


21.132 


4,082 


25 214 






no ret. 




N. W. Indiana 




72 


6 


123 


11,494 


1.440 


12,934 






2,463 


19 


North Indiana. 




82 


4 


157 


13,885 


2,705 


16,590 






1,991 


12 


S. E. Indiana . 




97 


3 


149 


17,029 


2,338 


19,367 






3,453 


17 8-10 


Rock River 




151 


15 


314 


17,548 


2,909 


20,457 


1,972 




2,196 


10 7-10 


Wisconsin 




97 


6 


198 


8,511 


2,101 


10,612 


555 




1,200 


11 3-10 


Iowa 




79 


1 


162 


11,496 


2,161 


13,657 


1,335 




1,000 


7 4-10 


Illinois . 




112 


3 


250 


17,321 


2,903 


20,224 






2,6S2 


13 2-10 


South Illinois 




63 


1 


239 


12,151 


2,558 


14,709 






1,371 


9 3-10 


Missouri and A 


rk '. 


68 


2 


69 


4,955 


747 


5,742 






276 


4 8-10 


Oregon 




26 




17 


475 


170 


645 










California . 








24 


534 


198 


732 










Liberia Miss 




20 




20 


1,130 


127 


1,257 






163 


13 7-10 


Total . 




3,995 


518 


5,767 


639,660 


90,297 


729,957 


8,153 






Last year . 


3,935 511 5,700 


621,905 


99,899 


721.804 







in 



We may add here, though the fact has not yet come before us 
an official form, that the increase of this body for 1853, was 23,937. 



According to the Census of 1850, the Methodist body of the 
United States had 12,467 church edifices, capable of accommodating 
4,209,333 persons, and valued at $14,636,671. 

BISHOPS OF THE METHODIST EPISCOPAL CHURCH, (North.) 



Beverly Waugh - 
Thomas A. Morris 
Edmund S. Janes 
Levi Scott - 
Mathew Simpson 
Osmon C. Baker- 
Edward R. Ames 



Residence. 



Baltimore - 
Cincinnati - 
New York - 
Wilmington, De 
Pittsburgh - 
Concord, N. H 
Indianapolis 



Entered the Ministry. 



Baltimore Conference - 1809 
Ohio Conference - - 1816 
Philadelphia Conference 1830 
Philadelphia Conference 1826 
Pittsburgh Conference 1833 
New Hampshire Conf. - 1839 
Illinois Conference - 1830 



Elected Bishop. 


At Cincinnati - 


183(5 


At Cincinnati - 


1836 


At New York - 


1844 


At Boston - 


1852 


At Boston - 


1852 


At Boston - 


1852 


At Boston - 


1852 



Methodist Episcopal Church. 



595 



Missionary Society of the Methodist Episcopal Church, (North.) 
Office 200 Mulberry Street, New York. 

Rev. John P. Durbin, D.D., Corresponding Secretary; Rev. T. 
Carlton, Treasurer ; Rev. Leroy Swormstedt, Assistant Treasurer, 
Cincinnati, Ohio. 

The general Missionary Committee appropriated $210,000 for the 
mission work in 1853, in the belief that the increasing contributions to 
the funds of the Society would be sufficient to meet that sum. The 
appropriation was divided as follows : — For English domestic missions, 
including Oregon and California, $74,250 ; missions among the Indians, 
$13,500 ; German domestic missions, $43,300 ; Swedish, Norwegian, 
Welsh, and French domestic missions, $10,250 ; missions in Germany, 
$10,000 ; China, $10,000 : South America, $4,000 ; Liberia, $26,000 ; 
— these are for existing missions. The following appropriations were 
made for new missions : — For France, $2,500 ; to commence a mission 
in Bulgaria, in Turkey, $5,000 ; to commence a mission in India, 
$7,500 ; for Sweden and Norway, $750 ; for a mission to the Ger- 
mans in California, $2,000. The following is a summary of the statis- 
tics of the missions, brought down to April, 1853 : — 

1. These missions are con- 
nected with the regular work 
and some are to be found in 
every Conference except Ver- 
mont. 2. The Indian mis- 
sions are in the Oneida, Mich- 
igan, Black River, Wisconsin, 
and Missouri Conferences. 3. 
The German missions have 
connected with them nearly 
200 Sunday schools, and over 
5,000 scholars. 4. One mission in New York, the other in Rock River 
Conference. 5. One Norwegian mission in Wisconsin Conference and 
another in Iowa. 6. One mission each in Pittsburg, Black River, 
Oneida, Ohio, North Ohio, Cincinnati, and Wisconsin Conference. 
7. The French missions are in New York, Black River, and Michigan 
Conferences. 8. The returns from the missions in Germany are not 
complete, and consequently do not exhibit the full number of members. 
The receipts of the Society during the year 1852 were $165,717, 
being an average of not quite 23 cents for each member. To meet the 
appropriations made for 1853 will require an average of about 30 cents 
for each member. 



Missions. 


Mis- 
siona- 
ries. 


Trav. 
Prs. 


Memb. 
and 
Prob. 


6 

H 
t» 
W 

o 

p 


1. English. . . . 

2. Indian 

3. German. . . . 

4. Swedish . . . 

5. Norwegian . 

6. Welsh 

7. French .... 


493 
13 

115 
2 
2 
7 
3 


505 
17 

145 
5 
4 
7 
3 


42,673 

1,227 

9,738 

386 

169 

264 

43 


o 
w 
o 


8. German . . . 

9. Liberia .... 

10. China 

11. Buenos Ayres 


6 

12 
1 
1 


9 

21 

4 

1 


300 
1,257 

*73 



596 Methodists. 

Book Concern of the Methodist Episcopal Church. 

New York. — Thomas Carlton, Book Agent ; Zebulon Phillips, 
Assistant Book Agent. 

John M'Clintock, D. D., Editor of the Quarterly Review and Gen- 
eral Books. 

Thomas E. Bond, Sen., M. D., Editor of the Christian Advocate 
and Journal. 

Daniel P. Kidder, D. D., Editor of the Sunday School Advocate 
and Sunday School Books. 

Abel Stevens, M. A., Editor of the National Magazine and the 
Tract Department. 

Cincinnati. — Leroy Swormstedt, Book Agent ; Adam Poe, As- 
sistant Book Agent. 

Charles Elliott, D. D., Editor of the Western Christian Advocate. 

Davis W. Clark, D. D., Editor of the Ladies' Repository and 
General Books. 

William Nast, D. D., Editor of the Christian Apologist and of 
German Books. 

Auburn, N. Y. — William Hosmer, Editor of the Northern Christ 
ian Advocate. 

Pittsburg, Pa. — Homer J. Clark, D. D., Editor of the Pittsburg 
Christian Advocate. 

Chicago, III. — James V. Watson, Editor of the North- Western 
Christian Advocate. 

San Francisco. — Samuel D. Simonds, Editor of the California 
Christian Advocate. 

* METHODIST COLLEGES AND UNIVERSITIES, 

IN CONNEXION WITH THE METHODIST EPISCOPAL CHURCH, (NORTH.) 



Name. 



Wesleyan University - 
Dickinson College 
Genesee College - 
Indiana Asbury University 
Alleghany CollegeJ 
Ohio Wesleyan University - 
M*Kendree College 
Lawrence University - 
Illinois Wesleyan University 
Methodist Eiblical Institute 



Location. 


President. 




An exp. 


Middletown, Conn. 


A.. W. Smith, LL.D. 


. 


$120 00 


Carlisle, Penn. - 


Charles Collins, D. D 


. 


132 25 


Lima, N. Y. - 


Beniamin P. Tefft. D 


D. - 




Greencastle, Ind. 


Lucien W. Berry. D. 


D. - 


80 00 


Meadville, Penn. 


John Barker. D. D. 


- 




Delaware Ohio - 


Edward Thomson, D. 


D. - 


90 00 


Lebanon, 111. ... 


Peter Akers, D. D. 


. 


100 00 


Appleton, Wis. - 


Edward Cook, D. D. 


- 




Bloomington. 111. 






86 00 


Concord, N. H. - 













Rev. John M'Cuxtock, D. d. 



597 







Rev. John P. Durbw, d. d. 



599 




Rev. Charles Elliott, D. d. 



■c/C.OIP 



601 



Methodist Episcopal Church. 



603 



SUNDAY-SCHOOL UNION OP THE M. E. CHURCH, (North.) 



CONFERENCES. 


Schools 


Offlc.& 


Scholrs 


No. . 
in Inf. 


Vols, in 


S.S. Adv. 


Raised for 


Grnts from 






leach. 




Classes 


Librari's 


taken. 


S. S. Union 


S. S. Union 


Baltimore 


603 


8,101 


39,291 


3,544 


102,025 


6,001 


$352 00 


$210 00 


Philadelphia . 


399 


5,708 


35,373 


2,779 


93,386 


4,295 


766 00 


122 00 


New Jersey . . 


436 


5,401 


28,508 


2,405 


83,728 


7,840 


1,055 00 


208 00 


New York 


318 


3,453 


18,684 


1,929 


53,135 


5,426 


675 00 


186 00 


New York East 


190 


2,847 


16,781 


2,651 


51,762 


5,388 


312 00 


126 00 


Providence 


144 


1,962 


11,367 


1,130 


48,467 


4,518 


171 00 


72 00 


New England . 


128 


2,168 


14,108 


1,774 


41,462 


4,092 


363 00 


103 00 


Maine • • 


113 


1,275 


7,394 


304 


23,493 


2,037 


94 00 


87 00 


East Maine 


123 


1,228 


6,288 


306 


21,139 


1,870 


75 00 


114 00 


New Hampshire 


113 


1,412 


8,679 


469 


25,450 


2,773 


233 00 


123 00 


Vermont .... 


107 


989 


6,017 


463 


16,092 


1,722 


67 00 


73 00 


Troy .... 


377 


3,691 


18,046 


1,507 


58,014 


7,634 


114 00 


214 00 


Black River 


246 


2,326 


10,151 


580 


27,719 


2,225 


39 00 


213 00 


Oneida 


205 


1,806 


8,974 


451 


27,528 


2,481 


57 00 


174 00 


Wyoming 


276 


2,703 


11,613 


886 


34,779 


1,336 


48 00 


54 00 


East Genesee • 


319 


3,469 


16,499 


1,226 


41,532 


4,133 


160 00 


132 00 


Genesee .... 


212 


2,159 


10,252 


747 


28,063 


3,001 


202 00 


211 00 


Erie .... 


402 


4,443 


19,889 


1,564 


60,551 


2,546 


180 00 


153 00 


Pittsburgh 


376 


4,593 


22,384 


2,092 


57,219 


2,506 


591 00 


97 00 


Western Virginia 


183 


1,943 


7,745 


1,264 


17,337 


769 


96 00 


2S4 00 


Ohio 


448 


4,993 


24,937 


1,966 


61,248 


2,597 


182 00 


20 00 


North Ohio 


433 


4,991 


25,434 


. 2,434 


67,073 


5,217 


285 00 


252 00 


Cincinnati and Ky. . 


394 


4,818 


24,383 


2,405 


73,362 


5,082 


280 06 


132 00 


Michigan 


365 


3,034 


14,891 


1,277 


41,218 


2,083 


109 00 


126 00 


Indiana .... 


257 


2,000 


12,221 


677 


28,43C 


2,658 


70 00 


183 00 


N. W. Indiana . 


184 


1,636 


8,871 


501 


20,091 


923 


48 00 


20 00 


North Indiana . 


215 


2,157 


10,058 


1,023 


27,586 


648 


106 00 


196 00 


S. E- Indiana . 


227 


2,371 


12,957 


978 


35,956 


2,099 


78 00 




Rock River 


348 


2,973 


14,139 


1,339 


36,24e 


2,462 


107 00 


255 00 


Wisconsin 


241 


1,903 


9,265 


375 


24,039 


1,304 


78 00 


475 00 


Iowa .... 


181 


1,60S 


8,714 


1,022 


18,150 


738 


7 00 


50 00 


Illinois .... 


237 


1,924 


10,431 


1,105 


27,937 


1,145 


115 00 


182 00 


Southern Illinois 


184 


1,420 


7,073 


245 


2,040 


840 


93 00 




Missouri and Ark. . 


41 


194 


l,17f 


61 


2,904 


157 


4 00 


35 00 


Oregon and California 


23 


121 


560 




2,37C 




55 00 


50 00 


Liberia Mission 


20 


120 


731 




1,642 








Other Foreign Miss. . 


6 


101 


795 


*153 


72c 


38 


146 00 


150 00 


Total. 


9,074 


98,031 


, 504,079 


45,632 


1,402,01C 


100,584 


$7,227 00 


$5,082 00 



These statistics are from the last Annual Report. 

All communications on the general business of the Union, should 
be addressed to the Corresponding Secretary, Rev. Daniel P. Kidder, 
D. D., 200 Mulberry Street, New York. 

METHODIST SEMINARIES. 



Name. 


Location. 


Amenia Seminary 


Amenia, New York - 


Asbury Seminary 


Chagrine Falls, Ohio - 


Bakersfield Academy 


Bakersfield, Vermont 


Baldwin Institute 


Berea, Ohio .... 


Baltimore Female College 


Baltimore, Maryland 


Charlotte Boarding Academy - 


Charlottee, New York 


Danville Seminary 


Danville, Illinois ... 


Dickinson Seminary 


Williamsport, Penn. ... 


East Maine Conference Seminary 


Bucksport, Maine ... 


Falley Seminary ... 


Fulton, New York 


Female Collegiate Institute 


Newbury, Vermont - 


Flushing Female Institute 


Flushing, Long Island 


Fort Wayne Female College - 


Fort Wayne, Indiana 


Genesee Wesleyan Seminary - 


Lima, New York- ... 


Georgetown Seminary - 


Georgetown, Illinois ... 


Gouveneur Wesleyan Seminary 


Gouverneur, New York - 


Greenfield Seminary 


Greenfield, Ohio - - - - 


Hempstead Seminary - 


Hempstead, Long Island - 


Illinois Female College • 


Jacksonville, Illinois - 



Principal. 



John W. Beach, M. A. 
Roderick Norton. 
Henry J. Moore, M. A. 
Owen T. Reeves, B. A. 
N. C. Brooks, M. A. 
S. I. Ferguson. 
O. S. Munsell, M. A. 
Thomas H. Bowman. 
Loren L. Knox, M. A. 
J. R. French, M. A. 
J. E. King, M. A. 
William H. Gilder, M. A. 
R. D. Robinson, M. A. 
Moses Crow, M. A. 
J. P. Johnson, M. A.« 
J. W. Armstrong. 
James G. Blair, M. A. 
C. Rutherford, M. A. 
James F. Jaquess, M. A. 



604 



Methodists. 



Name. 


• Location. 


Principal 


Indiana Asbury Female College 


New Albany, Indiana 


Edward Cooper, M. A. 


Indiana Female College- 


Indianapolis .... 


Thomas H. Lynch, D. D. 


Indiana High School 


Brookville, Indiana ... 


Thos. A. Goodwin, M. A. 


Jonesville Academy ? - 


Jonesville. New York 


Hiram A. Wilson, M. A. 


Maine Wesleyan Seminary 


Kent's Hill, Maine - 


Henry P. Torsey, M. A. 


Mount Pleasant Collegiate Insti. 


Mount Pleasant, Iowa 


James M'Doual. 


Newark "Wesleyan Institute 


Newark, New Jersey - 


Sidera Chase, M. A. 


New Hampshire Conf. Seminary 


Northfield, N. Hampshire - 


James E. Latimer, M. A. 


New York Conference Seminary 


Charlotteville, New York - 


Alonzo B. Flack, B. A. 


N. W. Virginia Academy 


Clarksburg, Virginia - 


Alexander Martin. 


Oakland Female Seminary 


Hillsboro', Ohio .... 


Joseph M'D. Matthews. 


Olin and Preston Institute 


Blacksburg, Virginia - 


William R.White. 


Oneida Conference Academy - 


Cazenovia, New York - 


Henry Bannister. D. D.» 


Oregon Institute - 


Salem, Oregon - - - - 


Francis S. Hovt, B. A. 


Paris Methodist Seminary 


Paris, Illinois .... 


J. H. Moore, 5l. A. 


Penuiugton Male Seminary - 


Pennington, New Jersey - 


J. Townley Crane, M. A. 


Pennington Female Seminary - 


Pennington, New Jersey - 


Miss Malona Stevens. 


Portland Academy 


Portland Oregon 


P. S. Buchannon. 


Preparatory School 


Middletown, "Connecticut - 


Daniel H. Chase, M. A. 


Providence Conference Academy 


East Greenwich, R. Island 


Robert Allyn, M. A. 


Rock River Seminary 


Mount Morris, Illinois 


D. J. Pinckney, M. A. 


Sacramento Seminary - 


Sacramento, California 


James Rogers. 


San Jose Academy 


San Jose, California - 


E. Bannister, M. A. 


Santa Cruz Academy 


Santa Cruz, California 


H. S. Loveland. 


South Illinois Conf. Fern. Acady. 


Belleville, Illinois 


Miss Martha Martin. 


Springfield High School 


Springfield, Ohio 




Troy Conference Academy 


West Poultney, Vermont - 


J. F. Walker. 


Wesleyan Academy 


Wilbraham, Mass. ... 


Minor Raymond. 


Wesleyan Female College 


Cincinnati, Ohio- ... 


P. B. Wilbur, M. A. 


Wesleyan Female Coll. Institute 


Wilmington, Delaware 


George Loomis, M. A. 


Wesleyan Female Institute 


Staunton, Virginia - 


James A. M'Auley, M. A. 


Wesleyan Seminary 


Albion, Michigan - - - 


Clark T. Hinman, D. D. 


Wesleyan Seminary 


Springfield, Vermont - 


Franklin 0. Blair. 


Wesleyan Seminary 


Peoria, Illinois »' 


George L. Little, B. A. 


Whitewater Female College 


Centreville, Indiana - - - 


Cyrus Nutt, D. D. 


Worthington Female Seminary 


Worthington, Ohio ... 


Oliver M. Spencer, M. A. 


Wyoming Seminary. 


Kingston, Pennsylvania - 


Reuben Nelson, M. A. 


Xenia Female Seminary 


Xenia, Ohio 


Asbury Lowrey, M. A. 



METHODIST EPISCOPAL CHURCH, (South.) 



CONFERENCES. 


PR 


:achers. 


1 

CHUCH-MEMBERS. 


1 

CONTRIBUTIONS. 


Trav. 


Sup. 


Local. 


Whites. 


Col.& In. 


Total. 


Missions 


S. Sch'ls. 


Bib. Soc. 


Kentucky 


75 


10 


220 


18.677 


5,703 


24,380 


$2,S90 


$931 


$197 


Western Virginia 






35 


2 


200 


6.524 




6.524 








Louisville 






81 


6 


219 


18,399 


4,810 


23.209 


3,247 


1,221 


2,161 








60 


2 


87 


11,821 


1,226 


13,047 


1.S69 


479 




St. Louis . 






75 


6 


161 


11,716 


830 


12.546 


1,398 


291 


271 


Tennessee 






158 


7 


387 


] 33.336 


7,600 


40,936 


7.719 


678 










88 


9 


332 


37,454 


3.S81 


41.335 


3.773 


447 




Memphis . 






133 


7 


411 


29,493 


7,267 


36.765 


14,577 


503 


229 


Mississippi 






82 


8 


201 


12,798 


8,787 


21,5S5 




476 










47 


3 


92 


4.875 


5,115 


9.990 


10,885 


1,868 


226 


Virginia . 
North Carolina 






134 


5 


190 


32,S03 


6,244 


39,047 


7.344 


1.275 


618 






9G 


10 


194 


27,665 


10.799 


38,464 


5,679 


464 


262 








118 


10 


226 


32,828 


40.356 


73,184 


22,087 


722 




Georgia . 






149 


19 


538 


4S,3S2 


18,112 


66,494 


16,827 


1,934 


4,953 






148 


10 


458 


35.5S7 


17.409 


52,996 


20,130 


811 


1,348 








45 




83 


5.487 


3.525 


9,012 


2,427 


238 










69 


3 


201 


12,892 


2,758 


15,650 


1,273 


252 










31 




51 


106 


3.277 


3,383 


1,008 












53 


2 


86 


4.761 


1,386 


6,147 


3,044 


335 




East Texas 






40 


4 


111 


6,955 


908 


7,863 


720 


83 




Pacific . • 






24 


1 


7 


294 




294 


731 


125 




Total .... 1 1,741 


124 


4,455 


392,858 


149,993 


542,851 


127,62S 


13,133 


10,265 



BISHOPS OF THE METHODIST EPISCOPAL CHURCH, (South.; 



Joshua Soule 
James O. Andrew 



elected 1824 
elected 1832 



William Capers 
Robert Paine 



elected 1846 
elected 1846 







Ret. Thomas 0. gummas. 



605 



Methodist Episcopal Church. 607 

Book Concern of the Methodist Episcopal Church, (South.) 

John Early, D. D., General Book Agent. 

Charleston.— Wm. M. Wightman, D. D., Editor of Southern 
Christian Advocate. Thomas O. Summers, D. D., Editor of Books, 
and of the Sunday School Visitor. 

Richmond. — Leroy M. Lee, D. D., Editor of the Richmond Chris- 
tian Advocate. David S. Doggett, D. D., Editor of the Southern 
Methodist Quarterly Review. 

Nashville. — J. B. M'Ferrin, Editor of Nashville and Louisville 
Christian Advocate. Moses M. Henkle, D. D., Editor of the Southern 
Ladies' Companion. 

Louisville. — Edward Stevenson, D. D., Assistant Book Agent. 

Knoxville. — Samuel Patton, D. D., Editor of the Holston Chris- 
tian Advocate. 

Houston. — George Rottenstein, Editor of the Texas Wesleyan 
Banner. 

Missionary Society of the M. E. Church, (South.) 

Rev. E. W. Sehon, D. D., Secretary ; H. T. Curd, Esq., Louis- 
ville, Treasurer ; Rev. Dr. Wightman, Charleston, Assistant Treasurer. 

Summary for 1852. 

This Society has, in the destitute portions of the regular work, 
109 missionaries ; 22,578 white, and 1,922 colored members ; 125 
Sunday Schools, and 3,086 scholars. 

Among the people of color, 111 missionaries ; 33,378 colored and 
700 white members ; and 16,385 children under religious instruction. 

On their Indian missions they have 39 missionaries ; 3,869 Indian, 
439 colored, and 169 white members ; 29 Sunday Schools, in which 
are 1,261 scholars ; and 9 literary institutions, with 609 pupils. 

Among the Germans, 7 missionaries, 332 members, 4 Sunday 
Schools, and 136 scholars. 

The Society has also 3 missionaries in China, and 19 [now 24] in 
California. 

We are happy to give our friends a portrait of the Rev. Dr. Pierce, 
the oldest, and one of the most useful of the Methodist clergymen of 
the South. 



608 



Methodists. 



BRITISH WESLEYAN METHODIST CHURCH, 

AND ITS ASSOCIATED BODIES. 





President in 


1852. 




Preachers 








Trav. 


Sup. 




British Conference ... 
Irish Conference ... 
French Conference ... 
Canada Conference - - - 


John Scott, D. D. 
John Hannah, D. D. 
Charles Cook, D. D. 
Enoch Wood, D. D. 


: : : 


450 

70 

9 

138 

344 


1,018 

122 

18 

186 

429 


192 
34 
1 
25 
12 


281,263 

20,040 

821 

27,585 
107,125 





GEOGRAPHICAL DISTRIBUTION. 



Countries. 


Prs. 


Mem. 


England - 


1,081 


257,015 


Wales - 


79 


14,639 


Scotland - 


22 


2,402 


Ireland 


156 


20,040 


Isle of Man 


6 


2,860 


Shetland Isles - 


7 


1,283 


Channel Islands 


15 


3,064 


France 


17 


776 


Switzerland 


2 


45 


Germany - 




1,000 



Countries. 



Spain ... 
West Africa 
South Africa 
India - 
Ceylon 
Australia - 
V. Diemen's Land 
New Zealand - 
Friendly Islands 
Feejee Islands - 



Prs. 



Mem. 



61 
7,284 
4,284 

406 
1.634 
4,196 

831 
4.611 
6,978 
2.322, 



Countries. 



Br. West Indies 
llayti - 
Canada East 
Canada West - 
Soya Scotia 
X. Brunswick - 
Newfoundland - 
Huds. Bay Ter. - 



Total 



Mem. 



48.958 

'452 

3,739 

27,585 

5,248 

4,159 

2.442 

119 

424,283 



Wesleyan Methodist Missionary Society. 

From the Report presented at the annual meeting in May, 1853, 
we learn that the Society's Missions embrace 362 principal stations or 
circuits, connected with which are 2,9S4 chapels and other preaching 
places, w r hich are supplied by 466 missionaries and assistant missionaries 
who are aided in their work by 687 paid agents, as catechists, inter- 
preters, day-school teachers, etc. ; and by 8,612 unpaid agents, as local 
preachers, Sunday-school teachers, etc. The number of Church-mem- 
bers on these missions is 108,191, besides 5,500 remaining on probation. 
The number of scholars in the Sabbath and w T eek-day schools is 80,707. 
The localities of missions are indicated in the preceding table. The 
income of the Society for the year was £105,382 ($510,000), its ex- 
penditures £110,337. 

The Primitive Methodist Church, next to the Wesleyans, is 
by far the largest body of Methodists in Great Britain. In June, 1852, 
there were reported 303 circuits and stations, a few of which are in 
British North America ; 560 travelling, and 9,350 local preachers ; 
1,723 chapels belonging to the connexion, and 3,595 rented chapels and 
other preaching places ; 6,632 class-leaders, and 109,984 church mem- 
bers. They had also 1,463 Sunday schools, 22,398 teachers, and 
118,468 scholars. 

The New Connexion Methodists, (often called Kilhamites,) a 
society which originated nearly sixty years since, have in Great 




39 



609 



Methodist Episcopal Church. 611 

Britain 16,545 members ; in Ireland, 821 ; and in Canada, 4,034 ; 
making a total of 21,390. 

The Wesleyan Association, which originated in 1835, have in 
Great Britain and Ireland 92 preachers, and 21,484 members ; in the 
British Colonies 6 preachers, and 932 members. 

The Methodist Episcopal Church in Canada has two bishops 
— John Reynolds and Philander H. Smith ; and two conferences — the 
Niagara and Bay of Quinte. It has 7 districts ; 67 circuits and sta- 
tions ; 120 travelling preachers, of whom 12 are superannuated ; 144 
local preachers, and 8,850 members. They publish a weekly paper — 
ihe Canada Christian Advocate, — of which the Rev. Gideon Shepard is 
editor. 




George Whitefield. 



CALVINISTIC METHODISTS. 



U R readers all know that the original found- 
ers of Methodism were never fully agreed 
on all the points of Theology. Messrs. 
Wesley and their followers were always 
and are still strongly inclined to the Arrai- 
nian system of Divinity, while the follow- 
ers of Mr. Whitefield are Calvinists, ar;d 
were patronized by the late Countess Dow- 
ager of Huntingdon, to whom Mr. Whitefield was chaplain, and who 
was a lady of great benevolence and piety. The late lady Erskine, a 
relation of the celebrated Erskine, took her situation, and was said to 
be equally attentive to the concerns of this part of the religious com- 
612 




Calvinistic Methodists. 613 

munity. With respect to the division of the Methodists into Calvinists 
and Arminians, it happened so far back as the year 1741, the former 
being for Particular, and the latter for Universal redemption. 

So admirably has the Rev. Dr. James Hamilton of London delinea- 
ted Whitefield, that we shall make no apology for a passage which 
must be admired by all who read it : — " Whitefield was the prince of 
English preachers. Many have surpassed him as sermon makers, but 
none have approached him as a pulpit orator. Many have outshone 
him in the clearness of their logic, the grandeur of their conceptions, 
and the sparkling beauty of single sentences ; but in the power of dart- 
ing the gospel direct into the conscience, he eclipsed them all. With 
a full and beaming countenance, and the frank and easy port which the 
English people love — for it is the symbol of honest purpose and friendly 
assurance— he combined a voice of rich compass, which could equally 
thrill over Moorfields in musical thunder, or whisper its terrible secret 
in every private ear ; and to this gainly aspect and tuneful voice he 
added a most expressive and eloquent action. Improved by conscien- 
tious practice, and instinct with his earnest nature, this elocution was 
the acted sermon, and by its pantomimic portrait enabled the eye to 
anticipate each rapid utterance, and helped the memory to treasure up 
the palatable ideas. None ever used so boldly, nor with more success, 
the highest styles of impersonation. As when he described to his 
sailor auditors a storm at sea, and compelled them to shout, " Take to 
the long boat, sir !" His " Hark, hark !" could conjure up Gethse- 
mane with its faltering moon, and awake again the cry of horror- 
stricken Innocence ; and an apostrophe to Peter on the Holy Mount, 
would light up another Tabor, and drown it in glory from the opening 
heaven. His thoughts were possessions, and his feelings were trans- 
formations ; and if he s-pake because he felt, his hearers understood be- 
cause they saw. They were not only enthusiastic amateurs, like Gar- 
rick, who ran to weep and tremble at his bursts of passion, but even 
the colder critics of the Walpole school were surprised into momentary 
sympathy and reluctant wonder. Lord Chesterfield was listening in 
Lady Huntington's pew when Whitefield was comparing the benighted 
sinner to a blind beggar on a dangerous road. His little dog gets away 
from him when skirting the edge of a precipice, and he is left to explore 
the path with his iron-shod staff. On the very verge of the cliff this 
blind guide slips through his fingers and skims away down the abyss. 
All unconscious, the owner stoops down to regain it, and stumbling 
forward — " Good God ! he is gone !" shouted Chesterfield, who had 
been watching with breathless alarm the blind man's movements, and 
who jumped from his feet to save the catastrophe. 



614 Methodists. 

But the glory of Whiteiield's preaching was its heart-kindled and 
heart-melting gospel. But for this, all his bold strokes and brilliant 
surprises might have been no better than the rhetorical triumphs of 
Kirwan and other pulpit dramatists. He was an orator, but he only 
sought to be an evangelist. Like a volcano where gold and gems may 
be darted forth as well as common things, but where gold and molten 
granite flow all alike in fiery fusion, bright thoughts and splendid 
images might be projected from his pulpit, but all were merged in the 
stream which bore along the gospel and himself in blended fervour. 
Indeed so simple was his nature, that glory to God and good will to 
man had filled it, there was room for little more. Having no church 
to found, no family to enrich, and no memory to immortalize, he was 
simply the ambassador of God ; and inspired with its genial piteous 
spirit — so full of heaven reconciled and humanity restored — he soon 
himself became a living gospel. Radiant with its benignity, and 
trembling with its tenderness, by a sort of spiritual induction a vast 
audience would speedily be brought into a frame of mind — the trans- 
fusing of his own ; and the white furrows on their sooty faces told that 
Kingswood colliers were weeping, or the quivering of an ostrich plume 
bespoke its elegant wearer's deep emotion. And coming to his work 
direct from communion with his Master, and in the strength of accepted 
prayer, there was an elevation in his mien which often paralyzed hos- 
tility, and a self-possession which made him amid uproar and confusion 
the more sublime. With an electric bolt he would bring the jester in 
his fool's cap from his perch on the tree, or galvanize the brickbat 
from the skulking miscreant's grasp, or sw'eep down in crouching submis- 
sion and shame-faced silence the whole of Bartholomew Fair ; whilst a 
revealing flash of sententious doctrine, of vivified Scripture, would dis- 
close to awe-struck hundreds the forgotten verities of another world, 
or the unsuspected arcana of their inner man. u I came to break your 
head, but, through you, God has broken my heart," was a sort of con- 
fession with which he was familiar ; and to see the deaf old gentlewo- 
man, who used to mutter imprecations at him as he passed along the 
streets, clambering up the pulpit stairs to catch his angelic words, was 
a sort of spectacle which the triumphant gospel often witnessed in his 
day. And when it is known that his voice could be heard by twenty 
thousand, and that ranging all the empire as well as America, he 
would often preach thrice on a working-day, and that he has received 
in one week as many as a thousand letters, from persons awakened by 
his sermons ; if no estimate can be formed of the results of his ministry, 
some idea may be suggested of its vast extent and singular effective- 
ness. 



Calvinistic Methodists. 615 

White field- was born in Gloucester, England, in 1714, and died at 
Newburyport, Massachusetts, in 1770. 

It is said that the first Calvinistic Methodists of this country were 
some Welsh immigrants who settled in Ebensburg, Pennsylvania, and 
formed a society in 1796. Other bodies of the Welsh, in different parts 
of the United States, after a while followed their example, and they are 
probably increasing more rapidly at this time than ever before, espe- 
cially in Wisconsin, and one or two other western States. 

This class of Methodists do not all adopt the same form of govern- 
ment ; some of them nearly approaching Congregationalists, and others, 
who usually call themselves "Whitefteld Methodists" are verging closely 
on Presbyterianism, They hold united periodical meetings according 
to convenience in different localities ; have classes similar to their 
Wesleyan brethren ; seem somewhat to encourage manifestations of 
strong feelings; and most frequently celebrate their worship in the 
Welsh language. 

In reference to their statistics, we can only say that they have four 
annual Conferences in this country, called after the States of New York, 
Pennsylvania, Ohio, and Wisconsin. They publish a monthly periodi- 
cal in the city of New York ; have about fifty preachers ; and, proba- 
bly, from four to five thousand members. 



THE AFRICAN METHODIST EPISCOPAL CHURCH, 




E A R the close of the last century, many 
of the African race, members of the 
Methodist Episcopal Church in Phila- 
delphia, Baltimore, and other places, 
thought themselves aggrieved by the 
conduct of their ministers and fellow- 
communicants. That church had mani- 
fested great zeal in the conversion of 
their colored brethren, but these con- 
verts thought that difference of color 
and station had created prejudices 
against them, and lessened the privileges to which they were entitled. 
As the result, they determined to build in Philadelphia a new house 
for themselves, which, after many difficulties, they accomplished, and 
the house was dedicated by Bishop Asbury of the Methodist Episcopal 
Church, and called Bethel. 

But their difficulties, instead of being thus removed, were found 
only to have commenced. Long continued disputes existed as to the 
property of the house they had built, and the terms on which preachers 
should occupy its pulpit. At length one of their number received or- 
dination from Bishop White, of the Protestant Episcopal Church. In 
1816 the body became fully organized, having the Right Rev. Richard 
Allen, one of their own ministers, for their Bishop. He has long been 
dead, but a regular succession of bishops have been raised up to carry 
on the work. 

This portion of the Methodist Episcopal family has continued to 
grow from the period of its organization till now, acquiring strength 
and efficiency, especially in the Middle and Eastern States, and is doing 
much at the present time for the spiritual advancement of the free 
colored population. 

The doctrines they profess, and the general rules by which they 
are governed, appear in perfect harmony with the older and larger part 
of the body. Some slight differences may indeed be referred to ; such 
as that their General Conference is held but once in four years, when 
it is composed of all the preachers who have travelled two full years, 
and of one local preacher for every five travelling preachers, these local 
preachers being elected by each annual Conference. Their preachers 
616 



African Methodists. (517 

are first exhorters, two years under a verbal license, then two years 
under a written one, and then are ordained as local preachers. They 
have the reputation of more strongly manifesting their feelings of joy 
and of sorrow in their public assemblies, than some other bodies would 
approve. 

It is gratifying to know that the members of this body show a 
high regard for education. They sustain four seminaries for the educa- 
tion of their youth ; these are in Baltimore, Md. ; Columbus, Ohio ; 
Alleghany and Pittsburg, Pa. In the latter city they have also a book 
establishment, and publish a weekly paper, called i( The Christian 
Herald." 

The African Methodist Episcopal Church has now eight annual 
Conferences, called the Baltimore, Philadelphia, New York, Ohio, In- 
diana, New England, Missouri, and Canada Conferences. They report 
300 travelling preachers, 26,746 members, and 1,162 Sabbath scholars. 



AFRICAN METHODIST EPISCOPAL ZION CHURCH 




ROM the city of New York this section 
originated at about the same time that 
the body last described was formed in 
Philadelphia. We believe that the two 
bodies are distinguished by the first 
church built by each — Bethel and Zion. 
The rise, progress, and doctrines, disci- 
pline, and success of the two bodies are 
greatly similar ; so that a stranger might 
be ready to enquire why they dwell apart. 
They have four or five Conferences, about 
two hundred ministers, and probably near- 
ly twenty thousand members. 



618 



THE METHODIST PROTESTANT CHURCH. 




Y many it has no doubt often been observed 
as a remarkable feature, in nearly all the 
secessions from the great body of the 
Methodists, that they almost invariably 
take place on account of government or 
discipline, with little or no variations in 
doctrine. On this account we have to give 
no repetition of creeds, and we are desirous 
no farther to detail differences of opinion, 
than is necessary to place each party before 
the public in its exactly true position. 

Somewhat more than a quarter of a cen- 
tury ago, a complaint existed in the Meth- 
odist Church, that its ministers claimed more 
authority in settling its doctrines, ordinances, and discipline than was 
their due; and some eighty ministers and members of the church were 
expelled from its communion for advocating a change in these particu- 
lars. As the result of this measure, and of the failure of various repre- 
sentations and petitions relating to the whole matter, in 1S28 a con- 
vention was held in Baltimore, representing some five thousand persons 
who had withdrawn from the regular Methodists on these grounds. 
At this meeting, seventeen articles of Association were agreed on, and 
a committee was appointed to prepare a constitution and book of dis- 
cipline. 

In November, 1830, the convention again assembled in Baltimore, 
where it sat for twenty-one days. They agreed on the following prin- 
ciples : 

We, the representatives of the Associated Methodist Churches, in 
general convention assembled, acknowledging the Lord Jesus Christ as 
the only head of the Church, and the word of God as the sufficient rule 
of faith and practice, in all things pertaining to Godliness ; and being 
fully persuaded, that the representative form of church government is 
the most Scriptural, best suited to our condition, and most congenial 

619 



620 Methodists. 

with our views and feelings as fellow citizens with the saints, and of 
the household of God ; and whereas a written constitution, establishing 
the form of government, and securing to the ministers and members of 
the church their rights and privileges, is the best safeguard of Christian 
liberty : — We, therefore, trusting in the protection of Almighty God, 
and acting in the name and by the authority of our constituents, do or- 
dain and establish, and agree to be governed by the following elemen- 
tary principles and constitution : — 

1. A Christian church is a society of believers in Jesus Christ, and 
is a divine institution. 

2. Christ is the only Head of the Church ; and the word of God 
the only rule of faith and conduct. 

3. No person who loves the Lord Jesus Christ, and obeys the 
Gospel of God, our Saviour, ought to be deprived of church mem- 
bership. 

4. Every man has an undeniable right to private judgment in 
matters of religion ; and an equal right to express his opinion, in any 
way which will not violate the laws of God, or the rights of his fellow- 
men. 

5. Church trials should be conducted on gospel principles only ; 
and no minister or member should be excommunicated except for im- 
morality ; the propogation of unchristian doctrines; or for the neglect 
of duties enjoined by the word of God. 

6. The pastoral or ministerial office and duties are of divine ap- 
pointment ; and all elders in the church of God are equal ; but minis- 
ters are forbidden to be lords over God's heritage, or to have dominion 
over the faith of the saints. 

7. The church has a right to form and enforce such regulations 
only, as are in accordance with the Holy Scriptures, and may be ne- 
cessary, or have a tendency to carry into effect the great system of 
practical Christianity. 

8. Whatever power may be necessary to the formation of rules 
and regulations, is inherent in the ministers and members of the church ; 
but so much of that power may be delegated from time to time, upon 
a plan of representation, as they may judge necessary and proper. 

9. It is the duty of all ministers and members of the church to 
maintain godliness, and to oppose all moral evil. 

10. It is obligatory on ministers of the gospel to be faithful in the 
discharge of their pastoral and ministerial duties ; and it is also obliga- 
tory on the members, to esteem ministers highly for their work's sake, 
and to render them a righteous compensation for their labors. 

11. The church ought to secure to all her official bodies the 






Methodist Protestant Church. 621 

necessary authority for the purposes of good government ; but she has 
no right to create any distinct or independent sovereignties. 

The General Conference of this body assembles once in four years, 
and consists of an equal number of ministers and laymen, there being 
one of each for every one thousand members. This convention possesses 
power, under certain limitations, to make regulations for the govern- 
ment of the whole church ; to fix the duties and compensation of the 
itinerant ministry ; and of the book agent, and editor, as also to regu- 
late boundaries of the annual conference districts. The annual Con- 
ferences are in like manner composed of an equal number of ministers 
and laymen, and perform the usual work of such bodies ; and the quar- 
lerly Conferences are the official meetings of the circuits and stations. 
In the trial of a member for improper conduct, the superintendent, or 
minister in charge appoints, in behalf of the whole church, two persons 
to serve on the committee of investigation ; the class of which the ac- 
cused is a member, selects two other persons to serve on the same 
committee ; and the four persons thus appointed, select a fifth ; which 
committee of five persons constitute the court for the trial of a member ; 
and if pronounced guilty by this court, he may appeal to the quarterly 
Conference. 

Though not opposed to education, we believe that this body have 
no institutions of learning under their patronage, higher than semina- 
ries ; they have, however, a thriving book literature, and an efficient 
establishment for its circulation, which is situated at Baltimore, where 
the central organ of the church — " The Methodist Protestant" — is pub- 
lished. They have among them several ministers of fine genius and 
learning ; and are not backward in sustaining, to the extent of their 
ability, the missionary and other benevolent institutions of the age. 

The latest statistics of the Methodist Protestant Church represent 
that it enjoys the labors of 807 travelling preachers, and 913 local 
preachers in 841 churches, and has 65,726 members. 



THE WESLEYAN METHODIST CHURCH. 




E R Y clearly have the discussions on the 
subject of Slavery during the last twenty 
years had considerable influence on several 
of the principal religious denominations in 
this country. Our readers already know 
the Methodist body has had its full share 
of labor and agitation on the subject lead- 
ing to the great rupture between the 
churches of the North and the South. 
Nor has even this been all, for the branch 
of the Wesleyan family of which we are 
now writing arose out of the great con- 
flict. 

It is probable that the African sections of the Methodist Church, 
though neither numerous or influential, did somewhat towards raising 
the spirit of discussion which has long been active. Certain it is, that 
about 1832, many Northern Methodists, in common with other classes 
of persons, began more fully to examine slavery in its relations to the 
Church. Among these were the Rev. Messrs. Sunderland, Scott, and 
George Storrs. They established a paper chiefly for its discussion, 
which was called " ZiorCs Watchman" and was published in New 
York. It took extreme views ; but as the event proved, not too ex- 
treme for many persons. After a while, opposition was manifested by 
the same parties to the Episcopacy of Methodism, and other portions 
of its polity. In 1843 a convention was held at Utica, N. Y., of Abol- 
itionist seceders favourable to the organization of a Methodist Church 
which should be free from slavery, rum selling, and Episcopacy ; and 
after the discussion of several days, they organized " The Wesleyan 
Methodist Church in the United States." 

In doctrine, this Church, except on the pointsnamed, accords with 

the general Methodist body. In government, discarding Episcopacy, it 

adopts a system partly Presbyterian and partly independent ; it makes 

provision for continuing the system of itineracy, but it is said to have 

622 



Wesleyan Methodist Church. 623 

much difficulty so to adjust matters as to give general satisfaction ; its 
leading officers are chairmen of districts, and presidents of conferences ; 
its conferences are composed of clergy and laity ; and its class leaders 
are elected by the respective classes over which they preside. 

The body at present is probably too young to sustain collegiate 
or academical institutions ; but it has an excellent book concern in the 
city of New York, with a large capital. From this place " The True 
Wesleyan" issues weekly, with other publications, circulated periodi- 
cally or otherwise. The body has also a Sunday School Society, and 
is favorable to the cause of Missions ; much of its support as to the 
latter cause, is given in aid of the fugitive slaves who have sought a 
refuge in Western Canada. 

The latest statistics we have of this Church show its number of 
travelling preachers to be about 300 ; its local preachers 300 ; and its 
membershio 20,600. 







THE PRESBYTERIANS. 



OLD SCHOOL 



N a part of the old town of Edinburgh, Scot- 
land, called the head of " The Nether Bow," 
near High Street, may still be seen standing 
a very old house, whose general features 
partake of the sternness of the times when it 
was built, and its fate through intervening 
centuries has not been such as to soften 
them. ^I?lTthe "house, gentle reader, of John Knox, the great Re- 
former of Scotland, and the author of Presbyterianism ; a man of whom 
his sovereign said that she dreaded his prayers more than all the arms 
624 




Old School. 62-5 

in the towei of London, and at whose grave the most distinguished no- 
bleman of Scotland said, " There lies one who never feared the lace of 
man." 

A considerable space stretches in front of the house, where a large 
concourse might assemble, and from the upper window the Reformer 
was used to pour forth his eloquence without fear, favour, or affection. 
At the corner may be seen his bust of rudest stone, in the most artless 
sculpture, and near it, a triple inscription of the name of God in Greek, 
Latin, and English. The several apartments have been rented to dif- 
ferent tenants. On the front of the building is a redeeming trace, sub- 
lime in its associations like the mark of the bloody hyssop on the 
lintel and door-posts of Israel — immediately over the door, in the strong 
and simple language of the time, is written : — 

" Lufe . God . above . all . and . your . nichbour . as . yourself." 

Knox has now been in his grave nearly three centuries. His 
works have thus far stood the test of time well ; and the present age 
evinces an increased desire to do him justice. But there is scarcely a 
name in history which excites among men such strong yet conflicting- 
emotions — his traits divide each generation into ardent friends or bitter 
enemies, and many who agree on other points, crave to differ about the 
Scottish Iconoclast. 

In the front rank of opposers stand all those interested in existing 
abuses, all who " Love darkness rather than light because their deeds 
are erii:-' To such, John Knox was the torch-bearer of Time, pouring 
light on their orgies. But on the same side we find a very different 
class, whom to confound with the first would be the grossest injustice, 
— we mean the gentle and the amiable, who abhor revolution as the 
worst remedy of the worst of men, and whose actions and lives are in 
happy contrast with their latitudinarian principles. 

Of his admirers we must hail all the true friends of true progress. 
Knox was the very incarnation of advancement. Nothing was good or 
settled with him which could not be proved such, — and he kept his eye 
steadily on the morning sky of Christianity, and rejoiced as it grew 
brighter and brighter towards the perfect day. It is true, these cha- 
racteristics may also have attracted to his standard the bold and bad, 
who follow the battle for spoil — but none such were his intimates in 
life, and could only follow him at a distance. 

Here is his portrait by Thomas Carlyle, a sketcher not much 

"•iven to flattery. " They go far wrong who think that Knox was a 

gloomy, spasmodic, shrieking fanatic. Not at all. He was one of the 

solidest of men. Practical, cautious, hopeful, patient; a most shrewd, 

40 



626 Presbyterians. 

observing, quietly discerning man. In fact, he was very much the 
type of character we assign to the Scotch at present .... An honest- 
hearted, brotherly man ; brother to the high, brother also to the low : 
sincere in his sympathy with both." 

Knox pretended not to perfection himself, and no sane friend will 
claim it for him ; but if we apply the old test that he is most illustrious 
who is most useful, the Reformer will not occupy a mean place among 
the benefactors of his race. His was a most ungracious task, and he 
was not insensible to its grievousness. He felt like Moses while slay- 
ing the Egyptian, and hoped his countrymen would live to see and enjoy 
the great deliverance which he was working out for them. Lovelier 
men, in milder times, might and would follow and plant the tree of 
healing ; his task was to root up the upas of centuries, and this accom- 
plished, he died. 

" He had a sore fight of an existence — wrestling with popes and 
princes, — rowing as a galley slave, wandering as an exile — a sore fight — 
but he won it. * Have you hope V they asked him, when he could no 
longer speak — he pointed upward with his finger and so died. His 
works have not died — the letter of his work dies, as of all men's ; but 
the spirit of it never J" 

John Knox was descended from an ancient family, and born at 
Girford, in East Lothian, in loOo. He received his education at the 
university of St. Andrews, where he took the degree of master of arts 
much before the usual age. Having embraced the ecclesiastical pro- 
fession, he began, as usual, with the study of scholastic divinity, in 
which he so much distinguished himself, that he was admitted into 
priest's orders before the time appointed by the canons. He soon be- 
came weary of the theology of the schools^ and resolved to apply him- 
self to that which was more plain and practical. This alteration of 
opinion led him to attend the sermons of Thomas Guillaume, or Wil- 
liams, a friar of eminence, who was so bold as to preach against the 
Pope's authority. And he was still more impressed by the instructions 
of the celebrated George Wishart, so that he relinquished all thoughts 
of officiating in the church of Rome, and became tutor to the sons of 
the lairds of Long Niddrie and Ormistoun, who had embraced the Re- 
formed doctrines. Here he preached, not only to his pupils, but to the 
people of the neighborhood, until interrupted by cardinal Beaton, Arch- 
bishop of St. Andrews, who obliged him to conceal himself ; and he 
thought of retiring to Germany. The persuasion of the fathers of his 
pupils, and the assassination of Beaton by the Leslies, encouraged him 
to remain. He took shelter, under the protection of the latter, in the 



Old School. 627 

castle of St. Andrews, where, notwithstanding the opposition of the 
clergy of St. Andrews, he preached the principles of the Reformation 
with extraordinary boldness, until the castle of St. Andrews surren- 
dered to the French in July, 1547, when he was carried with the gar- 
rison into France, and remained a prisoner on board the galleys until 
the latter end of 1549. Being then set at liberty, he passed over to 
England, and, arriving in London, was licensed either by Cranmer, or 
the protector Somerset, and appointed preacher, first at Berwick, and 
afterwards at Newcastle. In 1552, he was appointed chaplain to Ed- 
ward VI., and preached before the king, at Westminster, who recom- 
mended Cranmer to give him the living of All Hallows, in London, 
which Knox declined, not choosing to conform to the English liturgy. 
It is said that he refused a bishopric, regarding all prelacy as savoring 
of the kingdom of antichrist. He, however, continued his practice as 
an itinerant preacher, until the accession of Mary, in 1854, when he 
quitted England, and sought refuge at Geneva, where he had not long 
resided before he was invited by the English congregation of refugees 
at Frankford, to become their minister. He unwillingly accepted this 
invitation, at the request of John Calvin, and continued his services 
until embroiled in a dispute with Dr. Cox, afterwards Bishop of Ely, 
who strenuously contended for the liturgy of King Edward. Knox, in 
his usual style of bold vituperation having, in a treatise published in 
England, called the Emperor of Germany as great an enemy to Christ 
as Nero, his opponents accused him in the senate of treason, both 
against the Emperor and Queen Mary ; on which he received private 
notice of his danger, and again retired to Geneva, whence, after a resi- 
dence of a few months, he ventured in 1555, to pay a visit to his native 
country. 

The success of his preaching, both on the continent and in Scot- 
land, was very great ; so that after a few years the majority of the 
Scottish Parliament had embraced Protestant opinions, and no oppor- 
tunity was omitted of assailing the ancient religion, until at length the 
Presbyterian plan, recommended by Knox and his brethren, was finally 
sanctioned, the old ecclesiastical courts being abolished and the exercise 
of religious worship, according to the rites of t'he Roman church pro- 
hibited. In August, 1561, the unfortunate Mary, then widow of 
Francis II. King of France, arrived in Scotland to reign in her own 
right. She immediately set up a mass in the royal chapel, which being 
much frequented, excited the zeal of Knox, who was equally intolerant 
with the leaders of the conquered party ; and, in the face of an order 
of privy council, allowing the private mass, he openly declared from 
the pulpit, (i That one mass was more frightful to him than ten thou- 



628 Presbyterians. 

sand armed enemies, landed in any part of the realm. This freedom 
gave great offence, and the queen had long and angry conferences with 
him on that and other subjects in which he never paid the slightest 
homage either to sex or rank. He preached with equal openness 
against the marriage of Mary with a Catholic ; and Darnle} r , after his 
union, being induced to hear him, he observed, in the course of his ser- 
mon, that " God set over them, for their offences and ingratitude, boys 
and women." In the year 1568, he preached a sermon at the corona- 
tion of James Vl.^when Mary had been dethroned, and Murray ap- 
pointed regent. In 1572, he was greatly offended with a convention 
of ministers at Leith, for permitting the titles of Archbishop and Bishop 
to remain during the king's minority, although he approved of the 
regulations adopted in reference to their elections. At this time his 
constitution was quite broken, and he received an additional shock by 
the news of the massacre of St. Bartholomew. He had, however, 
strength enough to preach against it, which he desired the French 
xVmbassador might be acquainted with, but soon after took to his bed* 
and died, November 24, 1572. He was interred at Edinburgh, several 
lords attending, and particularly the Earl of Morton, that day chosen 
Regent, who, when he was laid in his grave, exclaimed, " There lies 
he who never feared the face of man, who hath been often threatened 
with dog and dagger, but yet hath ended his days in peace and honor; 
for he had God's providence watching over him in an especial manner 
when his life was sought." The character of this eminent Reformei 
has been sketched by Dr. Robertson, in his History of Scotland, who, 
in speaking upon the severity of his deportment, impetuosity of temper, 
and zealous intolerance, observes, that the qualities which now rendei 
him less amiable, fitted him to advance the Reformation among a fierce 
people, and enabled him to encounter dangers, and surmount opposition, 
to which a more gentle spirit would have yielded. John Knox was a 
man of exalted principles, great intellectual energy, undaunted intre- 
pidity, and exemplary piety and morality. He was twice married, and 
had two sons. 

The name Presbyterian is derived from a Greek word, which sig- 
nifies senior or elder. The body thus called maintains that the church 
should be governed by Presbyteries, Synods and General Assemblies. 
This mode of ecclesiastical government, it is said by Dr. Evans, was 
first conveyed to Scotland by John Knox, who has been fitly called the 
Apostle of Scotland, for the same reason as Luther was called the 
Apostle of Germany. 

In 1581 the Presbytery of Edinburgh was erected — the first in 
Scotland, which is generally recognized ; but those courts called Pres- 



Old School. 629 

byteries were not generally agreed to by the king till 1586, nor rati- 
fied by act of parliament until 1592, when Presbyterianism became the 
establishment of Scotland. At the Revolution of 1688, the Westmin- 
ster Confession of Faith was received as the standard of the national 
faith, ordaining that " no person be admitted or continue hereafter to be 
a minister or preacher within this church, unless that he subscribe to this 
confession of faith, declaring the same to be the confession of his faith." 
And by the act of Union, 1707, the same is required of all " Professors, 
principals, regents, masters, and others bearing office " in any of the 
four universities of Scotland. In the church of Scotland there are two 
parties, the one for confirming and extending the rights of patronage, 
the other for extending the influence and securing the consent of the 
people in the settlement of ministers. The former party had, for a long 
period, Dr. William Robertson, the celebrated historian, as their head ; 
they designated themselves the moderate men, strenuously opposing 
what they called the wildness of orthodoxy, the madness of fanaticism, 
and the frenzy of the people ! Dr. Witherspoon, afterwards so greatly 
distinguished in this country, was at that time the leader of the other 
party, and he keenly satirizes the "Moderates," in his "Ecclesiastical 
Characteristics, or the Arcana of Church Policy, being .an humble at- 
tempt to open the Mystery of Moderation, wherein is shown a plain 
and easy Way of attaining to the Character of a Moderate Man, at pre- 
sent in repute in the Church of Scotland." 

Dreadful scenes took place in Scotland previous to the establish- 
ment of Presbyterianism in its present form at the Revolution, and its 
confirmation in 1706, by the Act of Union between the two kingdoms. 
During the Commonwealth, Presbyterianism was the established reli- 
gion, but, on the Restoration, Episcopacy was introduced in its room. 
So averse, however, were the Scotch to Episcopalians, and so harsh 
were the measures of the Episcopalian party, that the whole country 
was thrown into confusion. Leighton, the most pious and moderate 
prelate amongst them, disgusted with the proceedings of his brethren, 
resigned his archbishopric of Glasgow, and told the king " He would 
not have a Hand in such oppressive measures, were he sure to plant the. 
Christian Religion in an infidel country by them ; much less when 
they tended only to alter the form of church government." On the 
other hand, Sharp, Archbishop of St. Andrew's, who had been an apostate 
from the Presbyterians, adopted violent measures, which terminated in 
his death ; for in 1679, nine ruffians stopped his coach near St. Andrew's, 
assasinated him, and left his body covered with thirty-two wounds ! 

The learned historian, the Rev. Dr. W. M. Hetherington, says, 
" Patrick Hamilton, the noble and youthful friend of Luther and 



630 Presbyterians. 

Melancthon, learned the doctrines of the Reformed faith, and taught 
them to his countrymen, till his testimony was sealed with the blood 
of martyrdom, in the year 1528. Wishart gave an additional impulse 
to the sacred cause, equally by his teaching and his death. Several of 
the popish priesthood were converted, and aided in converting others. 
John Knox caught up the same testimony ; and though, by the com- 
manding power of his genius, and the unconquerable energy of his cha- 
racter, he caused the voice of religious reformation to be heard through- 
out the kingdom, equally by prince and peasant, in the palace and the 
cottage ; still it was simply and essentially a religious reformation, 
taking its form and impress directly from the word of God alone, en- 
countering at every step the formidable opposition of civil powers and 
political intrigues, instead of receiving from them its bias and its exter- 
nal aspect. Believing that God's word contained the only authorita- 
tive direction for doing God's work, the Scottish reformers made their 
sole appeal ' To the law and to the testimony ;' and though they re- 
spected the great continental Reformer, they sought the principles of 
doctrine, discipline, and government, from no foreign model, but from 
the holy Scriptures alone. Thus it was that the church of Scotland 
framed its Confession of Faith, and its First Book of Discipline, and 
met in its First General Assembly, for its own government in 1560, 
seven years before it had even received the sanction of the Legislature. 
From its origin it had to encounter the world's opposition ; in its 
growth it received little or nothing of a worldly admixture ; and when 
it reached somewhat of a matured form, it still stood opposed to the 
world's corrupting influence." 

To continue our sketch of the Presbyterian church in Great Bri- 
tain, would be very pleasing, did not duty call us to its introduction 
into our own country. When persecution raged in England and Scot- 
land during the seventeenth century, there seemed on the part of the 
Presbyterians, especially those in Scotland, more of a disposition to 
stay in their own land, in order to contend against tyranny, than to 
leave it and set up a new nation. Still, however, now and then an in- 
dividual or family came to this continent, and in no very long time after 
they had the power they manifested the disposition to make their pre- 
sence felt. 

Comparatively few Presbyterians were found in these colonies till 
after the accession of William and Mary to the British throne. We 
will now be indebted for two or three paragraphs, with a few of our 
own alterations, to the pen of the late Reverend Dr. Miller. He tells 
us, that the ministers of whom we first hear of as preaching and laying 
the foundation of churches, were the Rev. Francis M' Kemie and the 



Old School. 631 

Rev. John Hampton, the former from the north of Ireland, the latter 
from Scotland. These gentlemen appear to have been sent to this 
country by a respectable body of pious dissenters in the city of London, 
for the purpose of preaching the gospel in the middle and southern col- 
onies. They came in 1699, and fixed their residence on the eastern 
shore of Virginia, near the borders of Maryland, and went preaching in 
every direction as the disposition of the people, or other circumstances 
invited their evangelical labors. The Quakers of Pennsylvania were 
disposed to open their arms to all denominations of professing Christians 
who might be inclined to settle among them ; and the Roman Catholics 
of Maryland being colonised under a charter w T hich compelled them to 
exercise universal toleration toward Protestant sects, also afforded an 
asylum to Presbyterians flying from persecution on the other side of the 
Atlantic. It was on account of these circumstances that Pennsylvania 
and Maryland were selected as the first seats of Presbyterian enterprise 
and organization. 

So far as is now known, the first Presbyterian church that was or- 
ganized, and furnished with a place of worship in the American colo- 
nies, was in the city of Philadelphia. This took place about the year 
1703. The next year (1704) a Presbytery was formed, under the title 
of the Presbytery of Philadelphia ; and we almost immediately hear of 
churches formed at. Snow Hill, in Maryland, New Castle, in Delaware, 
and Charleston in South Carolina. Among the members of the first 
Presbytery were Rev. Messrs. Francis M' Kemie, John Wilson, Jedi- 
diah Andrews, Nathanael Taylor, George M' Nish, John Hampton, and 
Samuel Davis. Mr. Andrews w r as from New England, and had gradu- 
ted at Harvard College, eight years before. The rest were all emi- 
grants from Scotland or Ireland. Wilson seems to have been settled at 
New Castle, in Delaware ; M' Mish at Minokin, and Wicomoeo, in 
Somerset County, Maryland ; Hampton at Snow Hill ; and Davis in the 
southern part of Delaware, or the contiguous part of Maryland. 

As early as 1716, the Presbyterian body had so increased, that a 
Synod was constituted, comprising four Presbyteries. These Presbyte- 
ries bore the following titles : — 1. The Presbytery of Philadelphia ; 
2. The Presbytery of New Castle ; 3. The Presbytery of Snow Hill; 
4. The Presbytery of Long Island. Shortly before this arrangement 
took place, a number of churches, with their ministers, in east and 
west Jersey, and on Long Island, hitherto Congregationalists, had con- 
nected themselves with the Presbyterian church. 

After the formation of the Synod in 1716, the body went on in- 
creasing, receiving additions, not only by emigrants from Scotland and 
Ireland, but also from natives of England and Wales, who came to the 



632 Prksbyterians. 

middle colonies, and were thrown by circumstances in the neighbour- 
hood of Presbyterian churches, and also from natives, or their descend- 
ants, of France, Holland, and Switzerland, who preferred the Presbyte- 
rian form of worship or government. To these may be added a number 
from New England, who were induced by local considerations, or other 
circumstances, to connect themselves with the Presbyterian body. 

It cannot be denied that though much prosperity attended the 
Presbyterian body, there were for many years serious difficulties among 
them. There were those who seriously doubted the soundness of the 
theological creed and the correct Presbyterian principles of some of the 
ministers ; others applied to the Dublin Presbytery, and the Independ- 
ent ministers of London for help, and other differences also existed. 
But at length, improvements on the one hand, and a conciliatory 
spirit on the other, led to the adjustment of all disputes, and to full 
confidence that all accorded with the European Confession ami Direc- 
tory, so that all went comfortably on till 1745, when differences of 
opinion, chiefly as to the qualifications of the ministry, hd to the or- 
ganization of the Synod of New York. After a few years the difficul- 
ties were removed, and they again united, till 1788, when they divided 
themselves into four synods, preparatory to the first meeting of the 
General Assembly in 1789. 

We now come to a series of facts full of interest— when the first 
efforts were made among the Presbyterians of this land for ministerial 
education in this country. In 1851 was published a volume of intense 
interest from the pen of the late venerable Dr. A. Alexander. Its full 
title is, " Biographical Sketches of the Founder and Principal Alumni 
of the Log College. Together with an account of the Revivals of Re- 
ligion under their ministry." The lettering at the back of the vol- 
ume is " The Log College/' and this will convey the idea of a small 
beginning. 

Few of our readers need to receive from our pen a description of a 
log cabin. The edifice of which we are now speaking, was made 
of logs, cut out of the woods, probably, from the very spot where the 
house was erected, it was situated in Neshaminy, Bucks County, Pa., 
about twenty miles north of Philadelphia. Let us trace its history 
from the beginning. 

One hundred and thirty years ago, the state of religion, both in 
Europe and America, was very low. Nor was the condition of the 
Presbyterian body an exception. As Dr. Alexander says, " The minis- 
ters composing the Presbyterian Church in this country were sound in 
the faith, and strongly attached to the Westminster Confess' of Faith 
and Catechisms, as were also their people; and there were no diver- 



Old School. 



633 




Log Cabix. 






sities or contentions among them respecting the doctrines of the Gos- 
pel ; but as to the vital power of godliness, there is reason to believe 
that it was little known or spoken of. Revivals of religion were no- 
where heard of, and an orthodox creed, and a decent external conduct 
were the only points on which inquiry was made when persons were 
admitted to the communion of the church. Indeed it was very much 
a matter of course, for all who had been baptized in infancy, to be re- 
ceived into communion at the proper age, without exhibiting or pos- 
sessing any satisfactory evidence of a change of heart by the super- 
natural operations of the Holy Spirit. And the habit of their preach- 
ers was to address their people as though they were all pious, and only 
needed instruction and confirmation." 

Such was the lamentable state of things, when the Rev. William 
Tennent, sen., an Irish clergyman, past the middle stage of life, arrived 
in this country, about the year 1716. After laboring for a season in 
the State of New York, till about 1721, he received an invitation 
to settle at Bensalem, where he ministered to the small Presbyterian 
congregation till 1726. when he was called to Neshaminy, in the same 
county, where he labored for the rest of his life, living till 1746, when 



634 Presbyterians. 

he died, aged 73 years. In Neshaminy the good man felt that he was 
called not only to discharge the duties of a preacher and pastor, but 
to look over the whole country, and to devise means for the extension 
of the cause of Christ. He had himself four sons, the subjects of Di- 
vine grace, and blessed with talents for usefulness in the kingdom of 
the Redeemer, and he felt that when other young men rose up in the 
church, favored with ministerial talents, they would need mental culti- 
vation. Hence his determination to erect the humble building of which 
we now write, which was the first Presbyterian literary and theological 
institution in this country, the immediate parent of the College at 
Princeton, and from which, indeed, all similar institutions emanated. 

The site of the Log College is about a mile from Neshaminy 
Creek where the Presbyterian Church has long stood. The ground 
near and around it lies handsomely to the eye, and the more distant 
prospect is very beautiful ; for while there is a considerable extent of 
fertile, well cultivated land, nearly level, the view is bounded to the 
North and West by a range of hills, which have a very pleasing ap- 
pearance." The distinguished George Whitefield has left, in his Jour- 
nal, the only description we have of the building. " The place/' says 
he, " wherein the young men study now, is in contempt called The 
College. It is a log house about twenty feet long, and nearly as many 
broad ; and to me it seemed to resemble the school of the old prophets, 
for their habitations were mean ; and that they sought not great things 
for themselves is plain from those passages of Scripture, wherein we 
are told that each of them took them a beam to build them a house ; 
and that at the feast of the sons of the prophets, one of them put on 
the pot, while the others went to fetch some herbs out of the field. 
All that we can say of most of our universities is, they are glorious 
without. From this despised place, seven or eight worthy ministers 
of Jesus have lately been sent forth ; more are almost ready to be sent, 
and the foundation is now laying for the instruction of many others." 

Of the senior Tennent, the founder of the Log College, little more 
is known besides what we have already told the reader. He w T as a 
member of the Synod of Philadelphia, who were satisfied with his 
reasons for leaving the Episcopal Church, and for several years this 
body cordially co-operated with him in his zealous labors. Their unity 
of feeling, however, seems to have declined. This we learn from a 
passage inTYliiteneld's journal, which also gives us a beautiful view T of 
the good old man. "At my return home was much comforted by the 
coming of one Mr. Tennent, an old gray-headed disciple and soldier of 
Jesus Christ. He keeps an academy about twenty miles from Phila- 
delphia, and has been blest with four gracious sons, three of which 



Old School. 635 

have been and still continue to be, eminently useful in the church of 
Christ. He brought three pious souls along with him, and rejoiced 
me by letting me know how they had been evil spoken of for their 
Master's sake. He is a great friend of Mr. Erskine, of Scotland ; and 
as far as I can learn, both he and his sons are secretly despised by the 
generality of the Synod, as Mr. Erskine and his friends are hated by 
the judicatories of Edinburgh, and as the Methodist preachers, (as they 
are called,) are by their brethren in England." 

Not long after this, the Log College was visited by Whitefield, 
w r ho wrote the account we have already given. He also says under 
date of Nov. 22, 1739 : " Set out for Neshaminy, (twenty miles dis- 
tant from Trent Town,) where old Mr. Tennent lives, and keeps an 
academy, and where I was to preach to-day, according to appointment. 
About twelve we came thither, and found about three thousand people 
gathered together, in the meeting-house yard. Mr. William Tennent, 
Jr., an eminent servant of Jesus Christ, because we stayed beyond 
the time appointed, was preaching to them. When I came up, he 
soon stopt ; sung a psalm, and then I began to speak as the Lord 
gave me utterance. At first, the people seemed unaffected, but in the 
midst of my discourse, the power of the Lord Jesus came upon me, 
and I felt such a struggling within myself for the people, as I scarce 
ever felt before. The hearers began to be melted down immediately, 
and to cry much ; and we had good reason to hope the Lord intended 
good for many. After I had finished, Mr. Gilbert Tennent gave a 
word of exhortation, to confirm what had been delivered. At the end 
of his discourse, we sung a psalm, and dismissed the people with a 
blessing ; O that the people may say amen to it. After our exercises 
were over, we went to old Mr. Tennent's who entertained us like one 
of the ancient patriarchs. His wife, to me seemed like Elizabeth, and 
he like Zachary ; both, as far as I can learn, walk in the command- 
ments and ordinances of the Lord, blameless. Though God was pleased 
to humble my soul, so that I was obliged to retire for awhile ; yet we 
had sweet communion with each other, and spent the evening in con- 
certing what measures had best be taken for promoting our dear Lord's 
kingdom. It happened very providentially that Mr. Tennent and his 
brethren are appointed to be a Presbytery by the Synod, so that they 
intend bringing up gracious youths, and sending them out from time to 
time into the Lord's vineyard." 

Among the ministers sent out by Mr. Tennent, from the Log 
College to preach the gospel, were his four sons, Gilbert, William, 
John, and Charles, Rev. Messrs. Samuel Blair, John Blair, Samuel I. 



636 Presbyterians. 

Finley, (afterwards D. D., and president of Princeton College,) W. 
Robinson, John Rowland, and Charles Beatty. 

Dr. Alexander informs us, that in 1742, the venerable Mr. Ten- 
nent became unable to perform the duties of the pastoral office, and 
his pulpit was supplied by the 'Presbytery, In 1743, he was present 
when the Presbytery met to ordain Mr. Beatty as his successor. Of 
this gentleman we have a pleasant anecdote. He was a native of Ire- 
land, where he obtained a classical education ; but his circumstances 
being low, he emigrated to America, and employed several of his first 
years on this side of the Atlantic, in traveling as a pedler. In pursuit 
of this vocation, he halted one day at the Log College, where he ad- 
dressed the venerable President in correct Latin, with which lan<ruao-e 
he appeared to be familiar. 

After much conversation, in which he manifested fervent piety, 
and considerable religious knowledge, as well as a good education in other 
respects, Mr. Tennent said to him, " You must quit your present em- 
ployment. Go and sell the contents of your pack, and return immedi- 
ately and study with me. It will be a sin for you to continue a pedler, 
when you may be so much more useful in another profession." He 
accepted Mr. Tennent's offer, became an eminent minister, and at last 
died in Barbadoes, where he had gone to solicit help for the college 
of New Jersey. We only add, in the language of Dr. Alexander, 
" The Presbyterian Church is probably not more indebted for her 
prosperity, and for the evangelical spirit which has generally pervaded 
her body, to any individual than to the elder Tennent." 

It must not be imagined that the Presbyterian body in this country 
has passed through all the years of its history free of all difficulties 
" From without." It is well known that in Virginia the whole political 
power was in the hands of members of the Church of England, and 
that they showed little mercy to those who dissented from that hier- 
archy. In 1618, it was enacted in that colony by law that " Every 
person should go to church on Sundays and holidays, or lie neck and 
heels that night, and be a slave to the colony the following week." 
For the second offence be a " Slave for a month ;" and for the third 
offence he was to be in bondage "For a year and a day." By a law 
of the year 1642, the very time when the prelatical hierarchy was sub- 
verted in Great Britain, it was enacted, that " No minister shall be 
permitted to officiate in this country, but such as shall produce to the 
Governor a testimonial that he hath received his ordination from some 
bishop in England ; and shall then subscribe to be conformable to* the 
orders and constitutions of the Church of England ; and if any other 
person, pretending himself to be a minister, contrary to this act, shall 



Old School. 6^7 

presume to teach or preach, publicly or privately ; the Governor and 
council are hereby desired and empowered to suspend and silence the 
person so offending ; and upon his obstinate persistance, to compel 
him to depart the country with the first convenience." Dr. Samuel 
Miller, in his excellent Life of Dr. John Rodgers, very properly adds to 
these extracts from " Stiths' History of Virginia" " We are accus- 
tomed to smile at what are called the Blue laws of Connecticut ; but 
it would be difficult to find anything in them equal to the first act 
above mentioned." 

During the early part of the eighteenth century, the Presbyterians 
had considerably increased in some parts of Virginia, and were greatly 
annoyed by the members of its dominant church. In 1738 the Synod 
of Philadelphia applied to Mr. Gooch, the then Lieutenant Governor 
of Virginia, on behalf of their brethren. To this application they re- 
ceived a favorable reply, especially as to the scattered people who re- 
sided west of the Blue Ridge; the settlement of whose district and the 
organization of whose churches form a most interesting portion of 
American Presbyterian history. Every possible obstacle was for a long 
period ujed to embarass and distress the Presbyterian preachers and 
their isolated disciples. Domestic records and public documents have 
perpetuated the mournful facts of the case. It is, however, pleasant to 
add that the settlers remained firm, and that their immediate descend- 
ants now constitute the main body of the older Presbyterian churches 
in Western Virginia. 

During the whole period of the Revolutionary war, the Presbyte- 
rians manifested a noble spirit of patriotism, and diffused the principles 
which must of necessity induce a love of freedom. But amidst the 
scenes of anarchy in which they were compelled to take a part, they 
never lost sight of the duties of their higher mission. They largely 
circulated religious books ; as far as thev could advanced the cause of 
Domestic Missions ; and gave the political contest itself as much as pos- 
sible a religious character. A historian of that period has truly said, 
( * No more devoted whigs were found in America than the people and 
ministers of every name in this land, who eminently unite the principles 
of that magnificent motto 'A church without a bishop, and a State 
without a king.' They went heartily into the cause of liberty. The 
pulpit and the press, the Senate chamber, and the battle-field, their 
murdered bodies, desecrated churches, and ravaged dwellings, bore 
witness to their own zeal, and the special hate of the ruthless 
invaders." 

The consequences of the ministers and others composing this de- 
nomination, coming from so many different countries, and being bred 



638 Presbyterians. 

up in so many various habits, while the body was thereby enlarged, 
tended greatly to diminish its harmony. It soon became apparent that 
entire unity of sentiment did not prevail among them, respecting the 
examination of candidates for the ministry on experimental religion, and 
also respecting strict adherence to Presbyterial order, and the requisite 
amount of learning in those who sought the ministerial office. Frequent 
conflicts on these subjects occurred in the different Presbyteries. Parties 
were formed. Those who were most zealous for strict orthodoxy, for 
adherence to Presbyterian order, and for a learned ministry, were called 
the " Old side ;" while those who laid a greater stress on vital piety 
-than any other qualification, and who undervalued ecclesiastical order 
and learning, were called the (i New side," or " New lights." And 
although in 1729, the whole body adopted the Westminster Confession 
of Faith and Catechisms as the standard of the church, still it was 
found that a faithful and uniform adherence to these standards could 
not in all cases be secured. The parties, in the progress of collision, 
became more excited and ardent; prejudices were indulged; misrepre- 
sentations took place ; and everything threatened the approach of se- 
rious alienation, if not a total rupture. While things were in this 
state of unhappy excitement, Mr. Whitefield,in 1739, paid his second 
visit to America. The extensive and glorious revival of religion which 
took place under his ministry, and that of his friends and coadjutors is 
well known. Among the ministers of the Presbyterian church, as well 
as among those of New England, this revival was differently viewed ; 
the "Old side" men looking too much at some censurable irregulari- 
ties, which mingled themselves with the genuine work of God, were 
too ready to pronounce the whole a delusion, while the " New side " 
men with zeal and ardor declared in favor of the ministry of Whitefield 
and the revival. This brought on a crisis. Uudue warmth of feeling 
and speech, and improper inferences, were admitted en both sides. 
One act of violence led to another, until at length, in 1741, the Synod 
was rent asunder ; and the Synod of New York, composed of " New 
side " men, was set up in opposition to that of Philadelphia, which 
retained the original name, and comprehended all the " Old side" men 
who belonged to the general body. 

These synods remained in a state of separation for seventeen years, 
At length, however, a plan of reunion was agreed upon. Several years 
were spent in negotiations. Mutual concessions were made. The ar- 
ticles of union in detail were happily adjusted ; and the Synods were 
united under the title of the " Synod of New York and Philadelphia," 
in the year 1758. 

The Presbyterian body, after this union, went on increasing in 



Old School. 639 

numbers, in harmony, and in general edification, until the close of the 
revolutionary war, when they could reckon about one hundred and 
seventy ministers, and a few more churches, chiefly in the states of New 
York, New Jersey, Pennsylvania, Delaware, Maryland, Virginia, and 
the Carolinas. At the meeting of the " Synod of New York and Phila- 
delphia," in May, 17S5, finding the independence of the United States 
established, the judicature began to take those steps for revising the 
public. standards of the church, which issued in their adoption and es- 
tablishment on the present plan. The committee appointed to effect 
this revisal were Dr. Witherspoon, Dr. Rodgers, Dr. Robert Smith, 
Dr. Patrick Allison, Dr. Samuel S. Smith, Dr. John Woodhull, Dr. 
Robert Cooper, Dr. James Latta,Dr. George Dufneld, and Dr. Matthew 
Wilson. The complete adjustment of this business occupied several 
years. In May, 1788, the Synod completed the revision and arrange- 
ment of the public standards, and ordered them to be printed and dis- 
tributed for the government of all the judicatories of the church. This 
new arrangement consisted in dividing the body as it stood into four 
Synods, namely, the Synod of New York and New Jersey, the Synod 
of Philadelphia, the Synod of Virginia, and the Synod of the Carolinas ; 
and constituting over these as a bond of union, a " General Assembly ," 
in all essential particulars after the model of the *' General Assembly 
of the Church of Scotland." The Westminster Confession of Faith, 
after so modifying the twentieth, twenty-first, and twenty-third chap- 
ters as to expunge every thing favourable to the civil establishment of 
religion, and the right of the civil magistrate to interfere in the affairs 
of the church, was solemnly adopted as a summary of the faith of the 
Presbyterian church ; the Westminster Larger and Shorter Catechisms, 
with one small alteration in the latter, were also adopted as manuals 
of instruction ; and a Form of Government and Discipline, and a Direc- 
tory for the Public Worship of God, drawn chiefly from the formularies 
of the Church of Scotland, completed the system. The next year, 
1789, the first General Assembly of the Presbyterian church in the 
United States met in Philadelphia, and was opened with a sermon by 
the Rev. Dr. Witherspoon, who presided until the first moderator of 
that body, the Rev. Dr. Rodgers was chosen. 

A few anecdotes of other eminent men of this denomination can- 
not be without great interest. 

On the morning of our national birth-day, the fourth of July, 
1776, when the Declaration of American Independence was made — 
when the Committee, previously appointed to draft that instrument, 
made their report through their chairman, Thomas Jefferson — and by 
whom it was read, the house paused — hesitated. That instrument, 



640 Presbyterians. 

they saw, cut them off even from the mercy of Great Britain. They 
saw with prophetic vision all the horrors of a sanguinary war — car- 
nage and desolation passed in swift review before them. They saw 
the prospect of having riveted still more closely the chains of slavery. 
The house seemed to waver — silence, deep and solemn silence, reigned 
through the hall. Every countenance indicated that deep meditation 
was at work ; and the solemn resolutions were calling for double 
energy. At this fearful crisis, when the very destiny of the country 
seemed to be suspended upon the action of a moment, the silence — the 
painful silence was broken. An aged patriarch arose — a venerable 
and stately form, his head white with the frosts of many years. He 
cast on the assembly a look of inexpressible interest and unconquer- 
able determination ; while on his visage his hue of age was lost in the 
burning patriotism that fired his cheek. " There is," said he, "a tide 
in the affairs of men, a nick of time. We perceive it now before us. 
That noble instrument upon your table, which insures immortality to 
its author, should be subscribed this very morning, by every pen in the 
house. He who will not respond to its accents and strain every nerve 
to carry into effect its provisions, is unworthy the name of a freeman. 
Although these gray hairs must soon descend into the sepulchre, I 
would infinitely rather that they should descend thither by the hand 
of the public executioner, than desert at this crisis, the sacred cause 
of my country." The patriarch sat down, and forthwith the declara- 
tion was signed by every member present. Who was that venerable 
patriarch, you ask? It was John Witherspoon, of New Jersey, whose 
name is found among the signers of the Declaration of Independence, 
the Magna Charta of our nation's independence. Yes, it was John 
Witherspoon, a distinguished member of the Presbyterian church, a 
lineal descendant of John Knox, the great Scotch Reformer, and the 
admirable President of Princeton College. 

Dr. Witherspoon educated five hundred and twenty-three young 
men, one hundred and fifteen of whom were afterwards ministers of 
the gospel. He had the satisfaction to see many of his former pupils 
filling the first offices of trust under the government ; and on returning 
one day from the General Assembly of the Presbyterian church, then 
sitting in Philadelphia, he remarked to a particular friend, " I cannot, 
my dear sir, express the satisfaction I feel, when I observe that a ma- 
jority of our General Assembly were once my own pupils." 

This excellent president used to give a piece of advice to his stu- 
dents which it would be well if some of our present ministers would 
follow: — "In the first place never begin to speak, till ye have got 



Old School. 641 

something to say ; and secondly, be sure to leave off as soon as ye have 
done." 

We are unwilling to dismiss this admirable man till we have told 
another fact illustrative of his feelings, and showing also somewhat 
of his chastened wit, even, on a very trying occasion ; — He was once 
on board a packet ship, where, among other passengers, was a pro- 
fessed atheist. This unhappy man was very fond of troubling every 
one with his peculiar belief, and of broaching the subject as often as 
he could get any one to listen to him. He did not believe in a God 
and a future state, not he ! By-and-bye there came on a terrible storm, 
and the prospect was that all would be drowned. There was much 
consternation on board, but no one was so greatly alarmed as the pro- 
fessed deist. In this extremity, he sought out the clergyman, and 
found him in the cabin, calm and collected, in the midst of danger, 
and thus addressed him : " Oh, Doctor Witherspoon ! Doctor Wither- 
spoon ! We are all going ; we have but a short time to stay. Oh, how 
the vessel rocks ; w T e're all going ; don't you think we are, Doctor ?" 
The Doctor turned to him with a solemn look, and replied in broad 
Scotch, " Nae doubt, man ; we're a' ganging ; but you and I dinna 
gang the same way." 

Few men of the present age have been, in so many different ways 
more useful than the late Rev. Dr. Archibald Alexander, President of 
the College at Princeton, New Jersey. The reader will be pleased to 
see descriptions of the commencement and close of his ministry, from 
two different pens. Thus writes a correspondent of " The Presbyte- 
rian :" 

"Not many years since, it was my privilege to spend a few days 
under the hospitable roof of the venerable Dr. Alexander, at Princeton, 
New Jersey. He was, at the time, in good health and excellent spirits, 
and was disposed to live over again, in memory, at least, the scenes 
of his younger days. His conversation, in regard to the history of Pres- 
byterianism in Virginia, and his own missionary labors, was remarka- 
bly entertaining and instructive. Among other topics, he touched upon 
his juvenile appearance at the time of his entering the ministry. 'I 
suppose,' said he, as his small, clear, dark eye lighted up, and a smile 
played upon his expressive countenance, ' I suppose that I preached my 
trial sermon for licensure from a text that nobody else ever preached a 
trial sermon from.' 'What was the text, sir?" I inquired. 

e Being very young at the time,' said he, c and having a fair, ruddy 
complexion, I looked almost like a boy. So youthful was my appear- 
ance, indeed, that I did not think I could command the respect which 
v 5 due to ministers, and I told the Presbytery so, expressing the 

41 



642 Presbyterians. 

opinion that my licensure had better be deferred ; upon which, the Rev. 
Mr. Houston, (I think it was Mr. Houston,) arose, and tried to do away 
with my objections, and after some very pertinent remarks, proposed 
that the Presbytery proceed to assign parts of trial, and proposed as 
the text, the passage, ' Say not I am a child.' The text was particu- 
larly appropriate to the circumstances, and especially in its connection 
with the preceding verse, < Ah, Lord God, behold I cannot speak, for 
I am a child.' The Presbytery determined according to Mr. Houston's 
proposition, and from this singular text was preached the first of that 
long catalogue of sermons, which were so acceptable, and so greatly 
honored, of God ; and in the faithful services of his long and useful life, 
was remarkably fulfilled the whole passage, ' Say not I am a child ; 
for thou shalt go to all that I shall send thee ; and whatsoever I com- 
mand thee, thou shalt speak.' The youthful appearance, which was a 
bug-bear in the way of the timid, modest candidate, proved one of the 
charms of the young preacher. His almost boyish look, and his flute- 
like voice, were among the elements which rendered his faithful, evan- 
gelical preaching so attractive, and so long remembered by those who 
heard him in his earlier days. Like David, to human judgment, he 
might have seemed too young and immature for the great work he 
essayed to do ; but, like David, he proved to be a man after God's own 
heart. This little incident in the history of the honored and lamented 
patriarch, shows the modesty which was always so characteristic of 
Dr. Alexander; and the fact that God can turn what may seem to be 
defects, into increased power for usefulness." 

Here, too, is a scene described as to the appearance of this excellent 
man in the year 1848. It is truly refreshing in this day of novelty and 
show, to see such respect paid to talent and piety in the aged, and it 
may tend to encourage young ministers to pursue the right course, in 
the assurance that such conduct will prove pleasing both to God and 
man. 

The venerable Professor of Theology, then in the 77th year of 
his age, seldom went from home, but when he did, he was received by 
his friends with those marks of attention and respect to which his long 
and eminent services in the church entitled him. Having been spend- 
ing a few days in New York, he went over to Newark, to pass a quiet 
Sabbath at the house of one of his friends, a former pupil, but it was 
soon known that he was in town, and a large number of the citizens 
called in the evening to pay their respects to the venerable man. The 
clergy waited upon him, and invited him to occupy their pulpits on the 
coming Sabbath, at such times as his strength would permit. He was 
able to engage to preach but once, and in the pulpit of the third Pres- 





Presbyterian Church, Fifth Avenue and Nineteenth Street, New- York. 



644 



Old School. 645 

byterian churchy where he delivered with great earnestness, in clear, 
audible tones of voice, a discourse remarkable for its richness of scrip- 
tural truth, simplicity of language, and directness and pungency of 
application. A very large assembly, embracing the most distinguished 
citizens from the other congregations, was gathered, and listened with 
profound attention to the words of wisdom and truth as they fell from 
his lips. After the service was concluded, many of them remained to 
grasp his hand, and give him the assurance of their reverence for his 
character. 

The desire to hear still more from the patriarch, especially after 
he had expressed his own opinion that it was for the last time, was so 
strong, that Dr. Alexander was induced to occupy the pulpit of the 
First church in the evening. The other churches were closed, and a 
great congregation thronged the house at an early hour, and the vete- 
ran preacher delivered one of his most impressive discourses from the 
words : " Holding forth the word of life." 

In concluding his remarks, he reminded the people of the power 
and fullness with which the word had been held forth in that place for 
more than a century by the accomplished Burr, the learned and patri- 
archal McWhorter, the eloquent Griffin, and the wise and sagacious 
Richards, to say nothing of living men ; and in view of these distin- 
guished privileges, he besought them, as his last appeal, that they 
would remember their responsibilities and be prepared to meet them 
at the day of final account. He wished to bear his dying testimony to 
the value of the gospel, and to commend it to the young and the old, 
with his last breath. 

As soon as the services were over and he descended from the 
pulpit, he took a seat in front of it, and the people thronged around 
him, sorrowing most of all for the words that he spake unto them, that 
they should see his face no more. The scene was deeply affecting, and 
will be long remembered by all who were present. 

It is pleasant to think that Dr. Alexander left sons to perpetuate 
his worth and extend his usefulness. One of these, the Rev. J. W. 
Alexander, D. D., is at present pastor of the Presbyterian church, Fifth 
Avenue and Nineteenth Street, in the city of New York. 

There are few things which more clearly show the talent of a min- 
ister for usefulness, than his being able to give reproof in a wise manner, 
or to communicate unwelcome truth so as to produce its proper effect. 
Here are illustrations: 

In a village of the far West was an atheist, who was a great ad- 
mirer of Ptobert Dale Ow T en, and Fanny Wright, but could see no ex- 
cellence or beauty in the Sun of Righteousness. He never entered a 



646 Presbyterians. 

place of worship, but spent his Sabbaths in tending and guarding his 
orchards. One day, while at work with his son-in-law, also an atheist, 
but of a more kind and courteous disposition than himself, a neighbor- 
ing Presbyterian pastor passed by, and the elder atheist rudely accosted 
him, " Sir, what is the use of your preaching? What good is done by 
it? Why don't you teach these fellows here better morals? Why 
don't you tell them something about stealing, in your sermons, and 
keep them from robbing my orchards ?" The minister pleasantly re- 
plied, " My dear sir, I am sorry you are so annoyed, and I should 
most willingly read the fellows who rob your orchards a lecture on 
thieving ; but the truth is, they are all so like you and the major here, 
I never get a chance." (i Good, good !" replied the major, laughing; 
on which the elder atheist blushed a little, and in an apologetical tone, 
said, " Well. I believe it is true enough ; it is not the church-going 
people who steal my apples." 

The people of one of the out-parishes of Virginia, wrote to the late 
Dr. J. H. Rice, who was then at the head of the Theological Seminary 
in Prince Edward, for a minister. They said they wanted a man of 
first-rate talents, for they had declined considerably, and needed build- 
ing up. They wanted one who could write well, for some of the 
young people were very particular about that matter. They wanted 
one who could visit a good deal, for their former minister had neglected 
that, and they wanted to recover their ground. They wanted a man 
of very gentlemanly deportment, for some thought a good deal of that. 
And so they went on, describing a perfect minister. The last thing 
they mentioned was, that they gave their last minister $350 per annum ; 
but if the Doctor would send them such a man as they had described, 
they would raise an additional fifty dollars, making up the salary $400. 
The Doctor sat down at once and wrote a reply, telling them they had 
better forthwith make out a call for the elder, Dr. Dwight in heaven ; 
for he did not know of any one in this world who answered this de- 
scription ; but as Dr. D. had been living so long on spiritual food, he 
might not need so much for the body, and might possibly live on four 
hundred dollars a year. 

A late eminent judge of Virginia, once remarked, that the most 
cutting reproof he had ever received for profaneness, was without 
words. He happened to be crossing a ferry with Dr. Rice. On ac- 
count of the shallows, the boat could not be brought to land, and they 
w T ere carried to the shore by the colored ferrymen. One of these was 
so careless as to suffer the judge's clothes to become wetted, and he 
expressed his anger by an imprecation. Dr. Rice, without saying a 
word, turned to him his large, speaking eyes, with sorrowful expres- 



Old School. 647 

sion, e( I never so felt a reproof," said the judge, " in my life ; and 
instantly asked his pardon." The judge, at that time was entirely 
ignorant who his reprover was. 

The following anecdote is related of the venerable Dr. Matthews, 
late President of Hanover College : — 

On one occasion, as he was walking near the College, with his 
slow and noiseless step, a youth who had not observed his approach, 
while engaged in cutting wood, began to swear profanely in vexation. 
The Dr. stepped up and said, " Give me the axe ;" and then quietly 
chopped up the slick of wood himself. Returning the axe to the 
young man, he said, in his peculiar manner, " You see now that the 
wood can be cut without swearing." The reproof was effectual, and 
led, we have reason to believe, to an entire abandonment of that im- 
pious habit. 

We do not think that any of our readers will much blame us for 
the introduction of the following statement of facts, even though some 
of them may possibly think that it has not a very close connection 
with our principal subject in this article ; — 

In an address delivered in 1842. to the Drawyer's Presbyterian 
Congregation, Delaware, by the Rev. George Foot, the pastor, em- 
bracing the history of the congregation and the early history of the 
State, the following extraordinary narrative is given : — 

The old Mansion house of the Bayards stood near the Ferry, al- 
most east of the house of Hon. Louis M'Lane, the family vault is in a 
locust grove in the rear of the present Bayard mansion, the door of 
the vault is the tombstone of Herman. It has been removed from the 
grave to which it belongs, and placed over others. The inscription on 
it is as follows : — 

Augustus Herman, Bohemian, 

the first founder and 

Seater of Bohemia Manor. 

Anno 1669. 

Herman was from Bohemia. He settled at Newcastle. Prior to 
1664 he had located in Maryland, and become naturalized. To him 
the grant of Bohemia Manor was made. This manor consisted of 
18,000 acres. 

Tradition says, that he was once arrested and imprisoned by the 
Dutch in New York, and condemned to die. Shortly before the pro- 
posed time of execution, he seemed partly delirious, and requested that 
his favorite horse might be brought into his prison. It was a large 
building with huge windows and doors, and the windows were twenty 



648 Presbyterians. 

feet from the ground outside. He mounted his horse, caparisoned in 
his usual style, and pranced about in the prison. Watching his oppor- 
tunity, he leaped his horse from the window of the prison, swam the 
Hudson river, ran across the State of New Jersey, and dismounted on 
the bank of the Delaware opposite to Newcastle, and thus made his 
escape. 

A painting commemorative of this daring enterprize, destroyed in 
the old mansion when it w T as consumed by fire, represented him as 
standing by the side of his horse, still panting and ejecting blood from 
his nostrils. A copy of this painting is said to be still in existence, 
He never suffered the horse to be used afterwards, and when he died, 
he caused him to be buried, and a tombstone to be erected over his 
grave. 

Our readers are aware that we have, in other instances throughout 
this volume, where we could possibly do it, given the recognized Con- 
fession of Faith, or creed of each denomination ; and though we regret- 
ted its length, we had prepared to give the Confession as agreed on by 
the Assembly of Divines at Westminster, in 1647, and ratified by Par- 
liament in 1649 and 1690, w T ith the necessary alterations introduced to 
conform it to our Government ; but we find that the General Assembly 
claim copyright in the statement ; and as w r e can have no wish to ag- 
grieve those who only claim our high esteem, we must forego the plea- 
sure and withhold from our friends the advantage of here reading this 
very important document. As, however, it can be readily obtained at 
a small expense, w T e earnestly commend it to their attention. 

Suffice it, therefore, to say in this place, that the faith of the 
Presbyterian church is substantially the Calvinism of the Puritans and 
Pilgrim Fathers ; that in reference to what Divines have called ft* The 
five points," discussed and decided in the Synod of Dort, the Confes- 
sion is opposed to Arminianism, and coincides w'ith the Calvinism of 
that body. " These evangelical doctrines," says Dr. Krebs, " as they 
are taught in the word of God, were revived and held with singular 
unanimity by all the churches which arose out of the Reformation, as 
appears very evidently from a comparison of the various creeds and 
confessions which were framed and published by them." Those who 
on the continent of Europe adhered to Martin Luther, in his rites and 
ceremonial observances, and the Anglican prelatists, as well as the Re- 
formed churches of France, Germany, Switzerland, Holland and Scot- 
land, equally adopted the system since called Calvinism. Their main 
differences had relation to the administration of ecclesiastical affairs^ 
the equality of the Christian ministry, and other subordinate topics. 

The Presbyterian Church has no liturgy or prescribed form of 




First Presbyterian Church, Richmond, Va. 




SliVJiaiH PRESBYTERIAN CHURCH, PHILADELPHIA. 



651 



Old School. 653 

worship for any occasion. It is true, that long ago they had a some- 
what authoritative Directory for their guidance, but it has always left 
much to the discretion of the officiating ministers. The usual forms are 
simple and unostentatious ; consisting of singing the praises of God, 
reading the Scriptures, extempore prayer, and preaching. The Lord's 
supper is usually celebrated once a quarter ; meetings for prayer and 
conference are held once or twice a week ; and few events capable of 
lending to sound instruction are neglected, or allowed to pass unim- 
proved. We believe that their female members are never allowed to 
take an active part in public or social meetings. 

We have already given one beautiful specimen of architecture in 
a church edifice connected with this body, we have now the pleasure 
of laying before our readers another. 

And yet another engraving may be given of the beautiful house 
belong^ino- to the Seventh Presbyterian Church at Philadelphia. 

In reference to the Government of the Presbyterian church, all 
its ordained ministers are Elders, or Presbyters, and it is claimed by 
them, in opposition to the advocates of an Episcopacy, that Jesus Christ 
instituted but one order in the ministry, and that all ordained minis- 
ters, as such, are equal in dignity and ministerial power. They claim 
that the term bishoj) signifies simply the office of an elder, in overseeing 
the flock of Christ, and they hesitate not to apply this title to every 
pastor of a local church. Besides the pastor, or teaching elder, they 
have what they call Ci Ruling Elders," who, although not ordained to 
preach, are set apart in a solemn manner as rulers of the flock, and as 
assistants of the minister in maintaining an oversight thereof. These, 
with the pastor, compose the Session, which is the lowest tribunal in 
the church. The Session has power to receive, try, acquit, censure, 
suspend, or excommunicate members, and an appeal lies from this pri- 
mary court to the Presbytery, which is the next highest body posses- 
sing jurisdiction. The Presbytery is composed of all the ministers in 
a certain district or territory, of whom there must be at least three, 
and a ruling elder from each congregation or church. This body has 
appellate jurisdiction over all the churches within its bounds. It ex- 
amines and licenses candidates for the ministry. It ordains, installs, 
removes, and suspends or excludes ministers. It examines all the re- 
cords of each Church Session, and approves or disapproves of the 
same. It visits churches for the removal of evils, and appoints dele- 
gates or commissions to the General Assembly. The body next above 
the Presbytery is the Synod, and is composed of the pastors within a 
certain district, and a ruling elder from each pastorate, and parish. 
It must embrace at least three Presbyteries within its bounds. It sus- 



654 Presbyterians. 

tains a similar relation to the Presbyteries, that the latter do to the 
Church Session. It has power to examine the records of each Pres- 
bytery, to form new Presbyteries, to receive appeals from the judge- 
ment of Presbyteries, and to see that the latter bodies do not violate 
the Constitution of the Church. The highest and supreme body is the 
General Assembly. This body is composed of one minister and one 
ruling elder from each Presbytery consisting of not more than twenty- 
four ministers, and two such ministers and ruling elders from each one 
composed of more than twenty-four ministers, and so on in proportion 
for every twenty-four ministers. The General Assembly takes cogni- 
zance of all appeals, references, and complaints, properly brought be- 
fore it by individuals, or the inferior bodies. It decides finally on all 
matters of doctrinal discipline ; holds correspondence with other 
churches, or ecclesiastical bodies ; and in a word, directs all matters 
of a general and denominational character. It meets annually, elects 
its own moderator and clerks ; also its trustees ; appoints the time and 
place of the meeting of the next General Assembly ; and on its final 
adjournment is dissolved. While the power of the General Assembly 
is supreme, it is not absolute, but limited by constitutional restrictions, 
and among these is one of an important character. Before any change 
can be made in the Constitution of the Church, by the General As- 
sembly, it is necessary to obtain the sanction of a majority of the 
Presbyteries, in order for said change to take effect. 

In addition to the minister and ruling elders in each church, there 
are usually a number of deacons appointed whose duty it is to take 
charge of the temporalities of the churchj and especially to relieve 
the wants of the destitute. 

One of the most striking characteristics of the whole Presbyterian 
body has always been its strict adherence to family instruction, especially 
in the way of catechising the younger members of the domestic circle. 
It cannot be denied that this practice has done very much to enlighten 
the countries where the practice has been adopted, and for generations 
tended to place Scotland in the front rank of Christian intelligence and 
morals. The Rev. Dr. J. Richards, a recent writer on this subject, 
says : — 

"The Assembly's Catechism will stand an enduring monument 
of Christian genius, as well as a precious aid of parents in fixing truth 
in the mind. It is, indeed, a skeleton; but the bones, the foundation, 
the first principles of truth, are there. The sentiments of the Bible are 
expressed as well as brief terms of uninspired men can express them. 
The Christian mind, when it has most carefully and prayerfully ana- 
lyzed divine truth, will come to its conclusions, and strive to express 



Old School. 655 

its ideas. Then why not give it to children, and Jet them possess, by- 
dint of repetition, this framework of Christian doctrine ? In after-life 
they can build upon it, cover it, and adorn it with the ample materials 
which the Bible affords. If you make a strong solution of alum, of 
warm temperature, and let it cool to the right degree, and then drop 
in one little crystal, instantly you shall see all the particles, before in- 
visible, coursing their way, each to its proper place, till the sides of 
your container, covered with similar crystals, glow with beauty and 
richness like a fairy's grotto. Fix the Assembly's Catechism in the 
mind of a child, and in some future day the edifice of God's truth may 
suddenly shine forth in all its proportions, its adorning, and its glory, 
like the resplendent sun. God, the holy Sanctifier, can do it. Blessed 
be his name, he does do it, and in such temples he dwells, he lives, and 
is the light thereof. 

Nevertheless, it is wrong to teach children the Catechism only by 
rote (which habit we take to be the chief reason of its disrepute ;) this 
is dry both to teacher and the pupil. On the contrary, it is delightful 
to take a single question — a bone of the skeleton, to use again the 
figure — and explain and expand it, tell stories about it, and give illus- 
trations of it. For example : ' God is a Spirit, infinite, eternal, and 
unchangeable — in his being, wisdom, power, holiness, justice, goodness 
and truth.' What scope for explanation is here afforded, and what 
opportunity for familiar illustration ! In such exercises, there is ample 
field, and a rich harvest of present satisfaction, with joyous hope for 
the future." 

On the principle of strict impartiality, we have sought, as far as 
possible, to allow leading writers of each denomination to state their 
own views ; and assuredly the estimable body of which we are now 
writing, ought not to be an exception, There seems of late to have 
been an increased desire among them, for denominational extension, and 
however some may differ from their views, every one must admire the 
zeal which good men manifest in propagating what they believe to be 
truth. A writer in "The Presbyterian Almanac for 1854," says : 

" Presbyterians are, I believe, the world over, remarkable for 
their freedom from a proselyting spirit. I am not sure that they are 
not highly culpable even for an undue liberality. They rely too much 
upon the reasonableness, the truthfulness, the scriptural authority of 
their beautiful standards, without the addition of a becoming effort to 
make them known. 

" Seldom do our ministers introduce disputed questions into the 
pulpit. We have very few tracts that point out our peculiarities. The 
consequence is, our members often entertain loose views of our special 



6-56 Presbyterians. 

tenets, and others are strangely ignorant of our doctrines and polity. 
In times of religious excitement, Methodists, Baptists, Episcopalians, 
hurry in with their sectarian tracts to draw off the minds of our serious 
youth from the exclusive consideration of e the one thing needful/ — 
they distract their attention by urging the importance of immersion — 
by presenting caricature views of Calvinism — and by insisting upon the 
three orders of the ministry for the validity of a true church. All the 
while we are suffering harm by our silence. 

" Now, I think it is high time for our church to shake off her ap- 
parent apathy and indifference, and to assert her claims. 

" The American Revolution was, to a great extent, brought about 
by Presbyterians. Her ministers and her members were among the 
most active agents in promoting the cause of regulated liberty, and of 
maintaining the rights of the Colonies. So that Adolphus, the Tory 
English historian, in his account of the American war, was not far out 
of the way when he charged the Presbyterian clergy, from their central 
point of convention in Philadelphia, with a prominent part in agitating 
and promoting the cause of the ' rebels." 

" A distinguished lawyer of Louisiana, not long since, remarked 
to me, that in his deliberate judgment, the Revolutionary war ought 
to be denominated ' the struggle for Presbyterian principles.' 

'•The same doctrinal truths and political principles, the proclaim- 
ing of which had so potent an influence in bringing on that eventful 
struggle, are equally required now to sustain those blood-bought reli- 
gious and civil liberties which we have inherited from our fathers. 

"It is quite time that Presbyterians were up and doing. The 
radical errors and heresies — social, moral, civil, religious, judicial — 
which are rife all over our land, and which often threaten disaster to 
both Church and State, demand, trumpet-tongued, a more thorough 
and distinctive exhibition of Bible truth." 

From " The Presbyterian Jllmanac for 1854," we present the 
following very valuable and carefully prepared statistics : 



Old School. 657 

General View of the Presbyterian Church in the United 
States of America. 

During the year ending May, 1853, three new Presbyteries were 
organized, viz. : Passaic, Oregon, and Stockton ; and three new Synods, 
viz : Iowa, Arkansas, and the Pacific. 

Synods in connection with the General Assembly, - 28 

Presbyteries, -------- 143 

Candidates for the Ministry, - 363 

Licentiates, -------- 232 

Ministers, .- - 2139 

Churches, 2879 

Licensures, --------- 78 

Ordinations, -------- 74 

Installations, -------- 118 

Pastoral relations dissolved, ----- 103 

Churches organized, ------- 81 

Ministers received from other Churches, - - - 12 

Ministers dismissed to other Churches, - - - - 8 

Ministers deceased, ------- 23 

Churches received from other connections, - - - 7 

Church dismissed to another denomination, - - - 1 

Churches dissolved, ------- 6 

Members added on examination, - - - - 11,846 

Members added on certificate, ----- 8,180 

Adults baptized, 2,952 

Infants baptized, 11,644 

Whole number of communicants reported, - - - 219,263 
Amount contributed to Congregational and Presbyterial 

purposes, - - - - - -.- - $1,1S3,636 

Amount contributed for the four Boards, - - - $292,721 

" " " miscellaneous purposes, - - $205,000 

Board of Foreign Missions. 

Officers of the Board. — President — Rev. Gardiner Spring, D. D. 
Vice Presidents — Messrs. Silas Holmes, George Brown, Kensey Johns, 
Sidney A. Baxter, Nathaniel Ewing, Alexander C. Henderson, James 
Blake, John T. McCoun, John M. McCalla, George W. Strong, Walter 
H. Lowrie, Matthew Newkirk. 

Executive Committee. — Rev. Messrs. William W. Phillips, D. D, 
Jacob J. Janeway, D. D., George Potts, D. D., James M. Macdonald, 
Horatio N. Brinsmade, D. D., John C, Lowrie, ex. off., J. Leighton 



658 Presbyterians. 

Wilson, ex. off., and Messrs. James Lenox, Robert Carter, Robert L. 
Stuart, Lebbeus B. Ward, Walter Lowrie, ex. off., William Rankin, 
Jr., ex. off. Corresponding Secretaries — Mr. Walter Lowrie, Rev. 
John C. Lowrie. Corresponding Secretary elect — Rev. J. Leighton 
Wilson. Recording Secretary — Rev. James M. Macdonald. Treasurer 
— Mr. William Rankin, Jr. 

Abstract of the Sixteenth Annual Report, May 1, 1853. 

i^nance,?.— The receipts from all sources were - - $153,268 83 
Add balance of last year, ------ 586 58 



$153,855 41 
The Expenditures were, 153,236 44 



Leaving a balance in the Treasury of - $618 97 

Publications. — The Board has continued to occupy six pages in 
each number of the Home and Foreign Record, and to publish The 
Foreign Missionary — of which 22,750 copies are issued. 

Missionaries sent out. — Three ordained ministers, one licentiate 
preacher, three teachers, three farmers, six female teachers, and five 
others, wives of missionaries, in all, twenty-one new missionaries and 
assistant missionaries have been sent to different fields. 

Missions among the Indian Tribes. — The Choctaws, Creeks, 
Chickasaws, Seminoles, Iowas, and Sacs, Omahas and Otoes, Ottawas 
and Chippewas. Connected with these Missions are Rev. Messrs. A. 
Reid, J. Edwards, H. Ballentine, A. M. Watson, R. M. Loughridge, 
W. H. Templeton, W. Hamilton, S. M. Irvin, E. McKinney, aud P. 
Dougherty, Mr. R. Lowrie, licentiate preacher, and fifty-two male and 
female assistant missionaries. 

Missions in Africa. — In Liberia, three stations ; among the 
Kroos ; and on the Island of Korisco, near the Equator : Rev. Messrs. 
D. A. Wilson, J. Priest, J. L. Mackay, and G. McQueen, Jr., and six 
male and female assistant missionaries, stationed in Liberia, among the 
Kroo people, and at Corisco near the equator. 

Missions in India. — Lodiana, Furrukhabad, Agra, and Allahabad, 
with ten stations : Rev. Messrs. J. Newton, J. H. Morrison, C. Forman, 
Golok Nath, J. Porter, L. Janvier, A. Rudolph, J. M. Jamieson, J. H. 
Orbison, J. R. Campbell, J. Caldwell, J. S. Woodside, J.J. Walsh, A. 
H. Seely, J. F. Ullman, D. E. Campbell, J. E. Freeman, R. J. L. Scott, 
J. Warren, R. S. Fullerton, R. E. Williams, J. Owen, R. M. Munis, 
L. G. Hay, H. W. Shaw, and Gopee Nath Nundy ; twenty female as- 
sistant missionaries, and twenty-five native helpers, are distributed at 



Old School. 6o9 

eleven stations, and have under their charge four printing presses, and a 
large system of schools, imparting instruction to upwards of 2,300 na- 
tive youth. The number of church members is about 250, several 
having been received during the year. 

Mission in Siam: Rev. Messrs. S. Mattoon, S. Bush, S. R. House, 
M. D., licentiate preacher, one female and one native assistant mis- 
sionary. 

Missions in China ; Canton, Ningpo, and Shanghai, and the new 
mission to the Chinese in California : Rev. Messrs. A. P. Happer, J. 
B. French, R. Q. Way, J. W. Quarterman, H. V. Rankin, S. N. 
Martin, W. P. Martin, M. S. Culbertson, J. K. Wright, and W. Speer; 
D. B. McCartee, M.D., and eleven female assistant missionaries, and 
one native helper, are faithfully endeavouring to publish the Gospel. 
Their schools contain about 150 scholars, 90 of whom are supported 
by the missions. 

Missions among the Jews, in New York, Philadelphia, and Balti- 
more : Rev. Messrs. J. Neander, B. Steinthal, and F. J. Neuhaus ; 
Mr. J. Straus, licentiate preacher. 

Missions in Roman Catholic Countries. — The same line of mis- 
sionary effort has been followed as in former years. Moneys have 
been remitted to esteemed brethren, to be expended in the spread of 
the Gospel in France, Italy, and Belgium. 

Board of Domestic Missions. 

Officers of the Board. — Rev. Jacob J. Janeway, President. Rev. 
John McDowell, Vice-President. Rev. C. C. Jones, Corresponding 
Secretary and General Agent. Rev. R. Happersett, Assistant Corres- 
ponding Secretary. A.W.Mitchell, M. D., Recording Secretary. Samuel 
D. Powel, Treasurer. William Nassau, Sr., Matthew Newkirk, 
Auditors. 

Executive Committee of the Board in Philadelphia. — Rev. John 
McDowell, Chairman ; Rev. T. L. Janeway, Rev. C. C. Jones, Rev. 
R. Happersett, Rev. Henry Steel Clarke, Matthew Newkirk, William 
Nassau, Sr., A. W. Mitchell, M.D., James Field, John M. Harper. 

Church Extension Committee of the Board in Philadelphia. — Rev. 
T. L. Janeway, Chairman ; Rev. C. C. Jones, A. W. Mitchell, M.D., 
Rev. R. Happersett, James Field. S. D. Powel, Secretary and 
Treasurer. 

Excecutive Committee of the Board in Louisville, Kentucky. — 
Rev. E. P. Humphrey, Rev. James Wood, Rev. Wm. L. Breckinridge, 



660 Presbyterians. 

Rev. Wm. W. Hill, Rev. Le Roy J. Halsey, Rev. W. L. Stevenson, 
William Garvin, Samuel Cassaday, William Richardson, Samuel 
Russell. 

Trustees of the Board of Missions in Philadelphia. — William 
Nassau, Sr., President. Matthew Newkirk, Secretary. Samuel D. 
Powel, Treasurer. Rev. Alexander Macklin, James Field, William 
Nassau, Sr., Rev. C. C. Jones, A. W.Mitchell, M.D., J. B. Ross, Rev. 
Lewis Cheeseman, Hiram Ayres, Matthew Newkirk. 

Extract from the Report of the Board of Missions, May 25, 1853. 

There were 515 missionaries in commission, 23 less than the year 
previous ; 838 churches and missionary stations supplied ; 32 newly- 
organized churches ; 1643 persons admitted on examination, and 1287 
on certificate, making a total of 2930. The number of members in 
connection with missionary churches, 19,966 ; Sabbath-schools, 432 ; 
Sabbath-school scholars, 19,123, and teachers, 3121 ; baptisms, 1876 ; 
houses of worship erected and finished, 45. These returns are more 
than one-third short of the real returns, as of our 515 missionaries, 
180 have failed to send in their special reports for the Assembly. 

The progress of self-sustentation has been most gratifying. 74 
churches and missionary fields, served by 56 ministers, have gone off the 
Board,by their own reports self-sustaining ; a saving for general missionary 
purposes, of some 86000 or more. Our Presbyteries have come up to the 
work of self-sustentation, and are carrying out the views and principles 
of the Assembly. The Board has done its work during the year promptly 
and happily, and, with a very few exceptions, every application for aid 
has been met to the full amount asked for. 

From reliable information touching the salaries received by our 
missionaries, it appears that the average amount received by them from 
the Board is $132, and from both the Board and the people whom they 
serve, $372. Three-fourths of our missionaries receive salaries from 
$300 and upwards. 

Our Church is found in more or less strength in every State and 
Territory, with a very few exceptions ; and the labors of our mission- 
aries have been faithful and arduous. They are a noble band of min- 
isters, and are accomplishing a great work, both for our Church and 
our country. Our missionaries literally have been the fathers and 
founders of our Church in all our past history. What would we have 
been without our missionaries ? 

Two new Synods have been organized by order of the Assembly, 
chiefly the fruit of domestic missions — the Synods of Iowa and Ar 



Old School. 661 

kansas ; and we had on the floor of the Assembly this year our first 
Commissioner from the Synod of the Pacific ! Two missionaries have 
been sent to the Pacific ; more would have been sent, but they were 
not to be had. 

The Church Extension Fund is free of debt. Receipts, 86,498 34. 
Appropriations have been made to 48 churches, and 17 have been 
finished, and their appropriations paid them. Fund far too small. 
Larger contributions are needed. 

State of the Treasury. — Receipts, from all sources, $81,455 33. 
Add balances in Treasury, April 1, 1852, and borrowed money, 
$4,199 96. Total available resources, $85,655 29. Paid out (includ- 
ing borrowed money), $67,902 07. Balance in favor of Board, in all 
its treasuries, $17,753 22. 

Debt reported last year, of about $5000, paid off, and the General 
Assembly's Fund for Domestic Missions is free of debt, a matter of 
devout gratitude to God. This balance in favor of the Board has been 
created, by increased contributions from all sources ; by healthful oper- 
ation of our system (56 ministers having gone off self-sustaining, saving 
for general missionary purposes, some $6000) ; and by want of mission- 
aries. Had we obtained them, the balance would have been less. But 
it is a working balance only ; a surplus is always needed in the 
Treasury in the spring, to meet the payments due missionaries during 
the summer and fall, when the income of the Board is very limited. We 
shall need every dollar of it for our missionaries, and much more. Had 
we $30,000, we could make use of it to great advantage ; and churches 
need not relax in efforts to raise money for missionary purposes. 

Board of Education. 

Officers of the Board. — James N. Dickson, President. John 
McDowell, D. D., James Dunlap, and William Harris, M, D., Vice 
Presidents. C. Van Rensselaer, D. D., Corresponding Secretary. 
William Chester, D. D., Associate Secretary and General Agent. C. 
W. Shields, Recording Secretary. (Vacancy,) Treasurer. J. B. 
Mitchell, S. A. Mercer, Auditors. 

Executive Committee. — James N. Dickson, Chairman ; William 
Neill, D.D., C. W. Shields, William Blackwood, Francis D. Ladd, C. 
Van Rensselaer, D. D., ex officio, William Chester, D. D., ex officio, 
James Dunlap, Joseph B. Mitchell, William Harris, Alexander Os- 
bourn, Wilfred Hall, George Sharswood. 



662 Presbyterians. 

Extract from the Annual Report for 1853. 

The Annual Report consists of three parts. 

Part I. Ministerial Education. — The Church should aim at 
bringing into the ministry all classes of her sons, acknowledging in all 
cases the necessity of the call by the Spirit. The report alludes to the 
death of candidates. 

Part II. Operations of the Year. — The following is a brief view 
of the educational operations of the Presbyterian Church for 1852-3 : 

Number of candidates for the ministry, 370. 

Schools under the care of churches, 102. 

Classical Academies under the care of Presbyteries, 46. 

Colleges under the care of Synods, 13. 

Candidates- Schools, Ac. Teachers. African. 

Receipts, - - $32,519 52 $9,883 64 $100 00 $120 00 
Balances, 1852, 4,826 39 468 27 110 00 1,077 86 



Total, - - $37,345 91 $10,351 91 $210 00 $1,197 86 
Payments, - - 29,277 00 8,353 45 181 58 87 50 



Balances, 1853, $8,068 91 $1,998 46 $28 42 $1,110 30 

Part III. contains remarks on Church Schools and State Schools; 
or a plea for religious education, charity and peace. 

The first proposition is, that the religious training of children is 
ordained of God as the means of building up the Church. 

The second proposition is, that the religious training must be 
given in schools, as well as in families. 

The third proposition is, that adequate religious instruction can 
only be provided in schools under the care of the Church. 

The fourth proposition is, that the two systems of Church and 
State Schools may readily co-exist. The one supplements the other. 
The friends of parochial schools desire, as a general thing, that 
efficiency should be given to the State system. 

Conclusion. — The true educational policy of the Presbyterian 
Church is : — 1. To sustain common schools, where it can be consistently 
done, with the Bible in them. 2. To resist Papal invasion of the State 
system for the propagation of Romanism. 3. To encourage schools 
and academies under private teachers, where circumstances favor it. 
4. To sustain cordially and efficiently institutions of learning under the 
Church's own care. 



Old School 663 

Board of Publication. 

Officers of the Board.— President, Rev. W. W. Phillips, D. D. 
Vice President, A. W. Mitchell, M. D. Corresponding Secretary and 
General Agent, Rev. G. W. Musgrave, D.D. Editor, Rev. William 
M. Engles, D. D. Recording Secretary, Rev. Joseph H. Jones, D. D. 
Treasurer, A. W. Mitchell, M. D. Publishing Agent, Joseph P. Engles. 
Superintendent of Colportage, Winthrop Sargent. 

Executive Committee. — Rev. H. Boardman, D, D., Chairman ; 
Rev. William M. Engles, D. D., Rev. Joseph H. Jones, D. D., Rev. 
John Leyburn, D. D., Rev. G. W. Musgrave, D. D., ex officio, A. W. 
Mitchell, M. D., ex officio, Joseph B. Mitchell, Joel Jones, James 
Dunlap, James N. Dickson, Joseph P. Engles. 

Trustees of the Board of Publication. — Incorporated February 
13th, 1847.— A. W. Mitchell, M. D , President. Matthew Newkirk, 
Yice President. Joseph B. Mitchell, Secretary. James Dunlap, 
Treasurer. B. A. Fahnestock, James B. Ross, C. B. Dungan, William 
S. Martien, Archibald Mc Tntyre. 

Publications. — During the year ending March 31, 1853, the Board 
have published 24 new books (two of which are in the German Lan- 
guage,) of which have been printed 60,500 volumes. They have also 
added to their catalogue 21 new tracts, of which have been published 
80,250 copies. W T hole number of new publications, 140,750. During 
the same period, they have published new editions from stereotype 
plates, of books and tracts, to the amount of 604,800 copies. Total 
number of books and tracts published during the year, 745,550 
copies. 

Of the Presbyterian Sabbath-school Visitor, 43,000 copies are now 
published semi-monthly. Of the Home and Foreign Record, 11,000 
copies of the newspaper and 400 of the pamphlet edition are now 
printed monthly. 

The aggregate number of volumes published by the Board, from 
their organization in 1840, to March 31, 1853, has amounted to 
2,020,450. 

The aggregate number of tracts published during the same period, 
has amounted to 2,131,450 copies. The total number of volumes and 
tracts published by the Board, from 1840, to March 31, 1853, has 
amounted to 4,151,900. 

Receipts for the Year. — The receipts for the year are highly en- 
couraging. The sales have amounted to seventy-two thousand seven 
hundred and forty-six dollars and thirty-five cents ($72,746 35) which 
is six thousand two hundred and thirty-two dollars and sixty-three 



664 Presbyterians. 

cents more than the amount reported last year. The donations received 
for colportage and distribution, from April 1, 1852, to April 1, 1853, 
have amounted to thirteen thousand nine hundred and eleven dollars 
and one cent ($13,911 01.) Total receipts, $86,657 36. Total excess 
of receipts of sale and donations over last year, $2,146 75. 

Colporteurs and Colporteur Labor. — One hundred and forty-five 
colporteurs have been employed during the year, one hundred and forty 
of them in twenty-six different States of the Union, four in Nova 
Scotia, and one in Northern India. 

The Synods of Virginia and Pittsburgh are still conducting their 
operations as independent auxiliaries of the Board, with efficiency and 
success. 

Aggregate of Colporteur Labor. — From April 1, 1850, to April 
1, 1853, a period of three years, one hundred years and three months 
of colporteur labor have been performed ; 17S,678 families have been 
visited, of which 66,791 have been conversed or prayed with ; 217,580 
volumes have been sold ; 20,417 volumes, and 2,035,282 pages of tracts 
have been distributed gratuitously ; 6,371 families have been found 
destitute of all religious books except the Bible, and 2,000 without the 
Bible : 7,933 Presbyterian families have been found without the Con- 
fession of Faith. These aggregates refer to the labors of colporteurs 
w T ho have been employed, during the period mentioned, directly by the 
Board, and are exclusive of the results obtained by the Synods of Vir- 
ginia and Pittsburgh. 

Donations. — Donations to a considerable extent have been made 
during the year, in addition to those made through the colporteurs. 

The grants of the year, independent of the donations of books 
made by colporteurs, have been made as follows: — Sabbath-schools, 
1,367 volumes ; ships of war, naval and military posts, 89 volumes ; 
humane institutions, 161 volumes ; literary and theological institutions, 
578 volumes ; indigent ministers, 966 volumes ; feeble churches, 1,103 
volumes ; individuals for gratuitous distribution, 626 volumes ; and 
also 246,337 pages of tracts, independent of the donations of tracts 
made by colporteurs. 

The aggregate number of volumes given away to ministers, con- 
gregations, Sabbath-schools, public institutions, etc., independent of 
the donations made by colporteurs, from 1847, when we commenced 
making donations, to 1853, is twenty-five thousand seven hundred and 
sixty-eight (25,768.) The aggregate number of pages of tracts given 
away during the same period, is one million sixty thousand and five 
hundred (1,060,500.) Total number of volumes and pages of tracts 
given away up to March 31, 1853, independent of donations made by 



Old School. 665 

colporteurs, one million eighty-six thousand two hundred and sixty- 
eight (1,086,268.) 

A donation of thirty dollars at any one time constitutes the donor, 
or any person whom he may designate, an honorary member of the 
Board of Publication. Honorary members receive an elegantly en- 
graved certificate of membership, and are entitled to draw one dollar's 
worth of children's books or tracts annually, provided they are called 
for during the year in which they become due. 

Theological Seminary at Princeton, N. J. 

Charles Hodge, D. D., Professor of Polemic, Exegetical, and Di- 
dactic Theology. 

Joseph Addison Alexander, D. D., Professor of Biblical and Eccle- 
siastical History. 

Rev. William Henry Green, Professor of Biblical and Oriental 
Literature. 

H. A. Boardman, D. D., Professor Elect of Pastoral Theology and 
Church Government, Composition and Delivery of Sermons. 

Number of Students. 120. 

Western Theological Seminary, Alleghany City, Pa. 

David Elliott, D. D., Professor of Didactic and Polemic Theology. 

Alexander T. McGill, D. D., Professor of Ecclesiastical History 
and Church Government. 

Melancthon W. Jacobus, D.D., Professor of Oriental and Biblical 
Literature. 

John Hall, D. D., Professor Elect of Pastoral Theology and Church 
Government. 

Number of Students, 52. 

Union Theological Seminary, Prince Edward County, Va. 

Samuel B. Wilson, D. D., Professor of Theology. 

Rev. Robert L. Dabney, Professor of Ecclesiastical History and 
Church Polity. 

F. S. Sampson, D. D., Professor of Oriental Literature and Biblical 
Criticism. 

Theological Seminary at Columbia, S. C. 

A. W. Leland, D. D., Professor of Theology. 
George Howe, D. D., Professor of Oriental Literature and Biblical 
Criticism. 

(Vacant) Ecclesiastical History and Church Polity. 



666 Presbyterians. 

New Albany Theological Seminary, Ia. 
E. D. Macmaster, D. D., Professor of Theology. 

} Professor of Oriental Literature and Biblical Criticism. 

Rev. Daniel Stewart, Professor of Ecclesiastical History. 
Rev. Philip Lindsley, D. D., Professor of Biblical Archaeology and 
Church Polity. 

Theological Seminary at Danville, Ky. 

R. J. Breckinridge, D. D., LL.D., Prof. Elect of Didactic Theology. 

Edward P. Humphrey, D. D., Professor Elect of Biblical Eccle- 
siastical History. 

P. D. Gurley, D. D., Professor Elect of Pastoral Theology and 
Church Government. 

B. M. Palmer, D. D., Professor Elect of Oriental Literature. 

General Assembly. 

John Leyburn, D. D., Stated Clerk. Office No. 144 Chestnut 
Street, Philadelphia. 

A. T. McGill, D. D., Permanent Clerk, Allegheny City. 

George H. Van Gelder, Esq., Treasurer, No. 80J Walnut Street, 
Philadelphia. 

Fund for disabled Ministers and the families of deceased Ministers 
of the Presbyterian Church. Applicants, with Presbyterial recommen- 
dations, should address G. H. Van Gelder, Treasurer, No. 80J Walnut 
Street, Philadelphia. 

That this section of the Presbyterian Church has not lost sight of 
the value of the Press in the extension of their views of Divine truth, 
may be seen not only in their efficient Board of Publication, but also in 
the following list copied from the " Minutes of the General Assembly 
for 1853," of 

Presbyterian Periodicals. 



Names. 


Where Published. 


Time of Publico 


i. Editors. 


Biblical Repertory, 


Philadelphia, 


Quarterly, 


Charles Hodge, D. D. 


The Presbyterian, 


Philad. & N. York, 


i Saturday, 


fWm. M. Engles, D.D. 
(John Leyburn, D. D. 


"Watchman and Observer, 


Richmond, Va., 


Thursday, 


Rev. B. Gildersleeve. 


Presbyterian Advocate, 


Pittsburg, Pa., 


Wednesday, 


Rev. William Annan. 


Presbyterian Herald, 


Louisville, Ky., 


Thursday. 


Rev. W. W. Hill, D. D. 


Presbyterian of the West, 


Cincinnati, Ohio, 


Thursday, 


/Rev. Willis Lord, D.D. 
\ Rev. Simeon Brown. 


Foreign Missionary, 


New York, 


Monthly, 


Pres. Board of Foreign Missions 


St. Louis Presbyterian, 


St. Louis, Missouri, Thursday, 


Rev. E. T. Baird. 


Southern Presbyterian, 


Charleston, S. C, 


Friday, 


Rev. Washington Baird. 


Presbyterian Banner, 


Philadelphia, 


Saturday, 


Rev. David McKinney, D. D. 


Southern Presbyterian Review, 


Columbia, S. C, 


Quarterly, 


An Association of Ministers. 


Home and Foreign Record, 


Philadelphia, 


Monthly, 


Organ of the four Boards. 


Presbyterian Magazine, 


Philadelphia, 


Monthly, 


Rev. C. Van Rensselaer, D. D. 


Home, the School, and the Church. 


i Philadelphia, 


Annual, 


Rev. C. Van Rensselaer, D. D. 


Sabbath School Visitor, 


Philadelphia, 


Semi-monthly, Board of Publication. 



Old School. 667 

The Presbyterian Board of Education, in its last annual re- 
port to the General Assembly, recommended the establishment of 
a college for the education of colored persons, chiefly with a view 
to supply the wants of the colored population of the Free States, 
and also to meet still further the claims of Africa. The Presbyterian 
gives information of the progress of this enterprise, and states 
that the Presbytery of New Castle has resolved to establish such an 
institution, with the name of Ashmun Institute ; and measures have 
been taken to secure a charter from the Legislature of Pennsylvania, 
and also to raise the sum of $100,000 as an endowment. Thirty acres 
of ground have been purchased for the site of the school at Hinsonville, 
Chester County, Pa., and a Principal has been selected — one whose 
heart has been strongly drawn to the mission field of Africa, and who 
is believed to be well qualified for this post. 

It only remains that we add here, the Census of 1850, reports that 
the different classes of Presbyterians then had 4,584 church edifices, 
capable of accommodating 2,040,316 persons, and worth $14,369,889. 



THE PRESBYTERIANS, 



NEW SCHOOL. 




N E grand principle which those who 
are usually called The New School 
Presbyterian Church strenuously con- 
tend for, is, that Presbyterianism in 
this country was not originally con- 
structed on any foreign model, but that 
it brought with it a liberal spirit, ready 
to conform to the spirit of the times, 
and to the more free institutions which 
were always expected in our own happy land, even 
from the landing of the Pilorim Fathers. And in 
accounting for the separations which have more 
than once marked the history of Presbyterianism 
in the United States, they attribute very much of 
the evil to the prevalence of a dominant party ; 
who, whenever they were able, were resolved on 
maintaining a rigid system, and to expel those 
from their midst who claimed more liberty than 
they possessed. It is contended that there never 
was a period in the history of the Presbyterian church in this country 
when it did not contain a considerable number of men striving for a 
modified system, blending with the ancient Puritans, rather than the 
severe forms contended for by others. 

It may not be improper before we enter on the history of this sec- 
tion of the great Presbyterian body, to place before the reader a para- 
graph or two as to the character and aims of the whole Presbyterian 
denomination, recently published by the, so called, New School Presby- 
terians, as Distinctive Principles. 

In Doctrine, Calvinistic. All the branches of the Presbyterian 
family profess that general system of doctrinal truth, which is set forth 
668 



New School. 669 

in Calvin's Institutes, with the exception of the Cumberland Presby- 
terians, who have embraced a system somewhat modified. The Insti- 
tutes of Calvin are not recognised as standards, but as exponents. 
The Shorter Catechism of the Westminster Assembly of divines is 
generally regarded as an admirable expression of Presbyterian doctrine. 
The Scotch, English, Irish, and American Presbyterians generally ad- 
here to the doctrinal standards of the Westminster Assembly, embrac- 
ing the Larger and Shorter Catechisms, and the thirty-three articles of 
their Confession of Faith. 

In Worship, Puritan in common with all the Puritan family. Pres- 
byterianism rejects the cumbrous forms and ceremonies of the Papal 
and Prelatical portions of the so called Christian Church. It courts 
simplicity and sincerity, with a scrupulous adherence to Scripture 
modes. To the word of God and prayer, it adds praise, as the most 
appropriate and acceptable worship of God. It seeks not the aid of 
prescribed forms of prayer, or of sanctified vestments. It abjures the 
sign of the cross, sponsors in baptism, saints' days and holidays, altars 
and kneeling at the sacraments, as Popish perversions and superstitions. 

In Order, Apostolical. It maintains the divine institution of a 
ministry, but rejects all distinctions of rank or station among those 
who are ordained to the sacred office, regarding them all as of equal 
official standing. It abjures, in this particular, therefore, the Episco- 
pacy of England and America, as well as the Papacy of Rome. It 
holds to the oneness of the Christian Church, and believes that indi- 
vidual churches are but parts of the great whole. It maintains a 
general supervision over all the ministers and churches in its connection. 
Each church is placed under the watch and care of its parochial Pres- 
bytery of eldership, composed of its pastor and ruling elders, and 
called a session, or consistory. These are grouped together in Presby- 
teries, or Classes ; from which are formed Synods and General Assem- 
blies. A system of discipline, designed to operate fairly and equally, 
connects the lower with the higher judicatories, by review and appeal. 
In all these bodies the lay element is put on an equality with the cleri- 
cal, and in the session is always of greater numerical force. Deacons, 
also, are appointed in each of the churches, to minister to the poor, 
and, in some cases, manage the temporalities. 

Prevalence. — This form of Christianity, it is believed, more closely 
approximates the primitive and apostolical than any other, and was, 
therefore, the most prevalent form in the earliest period of the church. 
In modern times it has characterized a large portion of the churches 
of the Reformation. This is true of all those on the continent of 
Europe that are called Reformed, as in Germany, Hungary, Switzer- 



670 Presbyterians. 

land, France, Belgium, and Holland. The Waldensians in Piedmont, 
also, are Presbyterians. Nearly the whole of Scotland is Presbyterian, 
and about half of the Protestant part of Ireland. In the United States, 
the Presbyterians constitute a large proportion of the whole population, 
under the general name of Presbyterian, and the particular names of 
Reformed, Associate, Associate Reformed, Reformed Dutch, and Cura- 
berlands. Thus viewed, in the United States, the Presbyterians have 
in all 5894 ministers, 7449 churches, and 651,309 members. 

Although we have already glanced at the history of the Presbyte- 
rian body in this country, it will be necessary to look at it again from 
a' somewhat different stand-point, that we may fully understand the 
ground taken by what is usually called The New School, but which 
they themselves regard as the Constitutional Body, 

This body of churches has existed as a distinct organization nearly 
one and a half centuries. Among the immigrants of the seventeenth 
century, not a few, both ministers and people, were attached to Pres- 
byterian principles. This was more especially true of the second great 
immigration, that resulted from the accession of Charles II. to the 
throne, in 1660, and the consequent proscription of the Nonconformists, 
both in England and Scotland. Coming, however, not in large com- 
panies, but singly, or a few only at a time, and finding another system 
established, a sort of middle way, or compromise between the Presby- 
terian and Independent systems of the old country, they fell in with, 
and were numbered among the Cono-regationalists. 

The first American Presbytery appears to have been formed about 
the year 1705, and was composed of several Presbyterian churches and 
their pastors, located in New Jersey, Pennsylvania, Delaware and Mary- 
land. Some of these churches had been gathered at least twenty or 
thirty years before. The Presbytery of Philadelphia consisted of seven 
ministers, — Francis McKemie, Jedediah Andrews, John Hampton, John 
Wilson, Nathaniel Taylor, George McNish, and Samuel Davis. The 
first ordination by the new Presbytery was of Mr. John Boyd, at Free- 
hold, in New Jersey, 1706. 

The first Synod was erected by the Presbytery of Philadelphia, 
which, on the 21st of September, 1716, resolved itself into the Presby- 
teries of Philadelphia, New Castle, and Long Island, having increased 
to seventeen members ; and they appointed the first meeting of the 
Synod of Philadelphia to be held at Philadelphia, September 17, 1717. 
In 1729, September 19th, the Synod adopted the doctrinal standards 
of the Westminster Assembly of Divines, as the Confession of their 
Faith, with the exception of the clauses that affirm the control of the 
magistrate over the church. In 1732, the Presbytery of Donegall was 



New School. 671 

erected ; and in 1733, a portion of the Presbytery of Philadelphia was 
set off and organized as the Presbytery of East Jersey. The Presby- 
tery of Lewistown was set off from that of New Castle in 1735. In 
May, 1738, the Presbytery of New York was constituted by the union 
of those of Long Island and East Jersey ; and the Presbytery of New 
Brunswick was formed out of those of Philadelphia and New York. 

While these events were going on, the friends of Presbyterianism 
were not inactive, nor did the blessing of God fail to descend upon 
them. Every thing about the character of the times seemed unfavor- 
able to true religion. Society was unsettled ; strangers were constantly 
arriving from Europe, bringing with them their settled notions and 
habits, which they endeavored to impose upon those among whom they 
had come to reside ; Episcopacy in the South, and Congregationalism 
in the North were unfavorable to the introduction of new views of 
theological truth, or new modes of ecclesiastical polity ; and the civil 
governments, in defiance of law, did not hesitate to impose fines and 
imprisonments on those who dared to worship God, or to preach the 
gospel of his Son without their consent. But the spirit of God was 
eminently poured out, and multitudes of sinners in Virginia, Delaware, 
Pennsylvania, New Jersey, and New York were converted. Much 
excitement prevailed both among good men and bad, as to the character 
of this extraordinary work, and as to the duty of the church and the 
ministry to encourage it. 

Few good things are entirely unmingled with evil. It is quite 
probable that some extravagances were committed by new converts, 
and it is certain that among some of those who now began to preach, 
there were those who needed more prudence combined with their zeal, 
and more education to guard them from errors. These things, con- 
nected with the ministry of the distinguished George Whitefield, who 
was now in the country, and the existence of, what was regarded by 
many, the unauthorised " Log College" of the Tennents, for the 
somewhat incomplete classical education of young ministers, produced a 
widely extended controversy, and the party called " The Old Side," or 
"Old Lights," became opposed to the "New Side," and in 1741 a 
lamentable schism took place. 

The division resulted in the formation of the Synod of New York, 
which held its first meeting at Elizabeth Town, New Jersey, Sep. 19th, 
1745. The Presbyteries of Philadelphia and Donegall remained with 
the old Synod, and a part also of the Presbytery of New Castle. The 
remaining part of the latter Presbytery, and the Presoyteries of New 
York and New Brunswick, attached themselves to the new Synod. 
Measures were taken for Union, which resulted, May 29th, 1758, in 



672 Presbyterians. 

the formation of the Synod of New York and Philadelphia. At the 
union the Synod of New York numbered seventy-two ministers, and 
that of Philadelphia twenty-two ; who were then distributed into seven 
Presbyteries, — Philadelphia, New Castle 1st and 2d, Donegal!, New 
York, New Brunswick, and Suffolk. On the following day the Pres- 
byteries of Lewistown and Hanover were erected ; and in 1759, the 
two Presbyteries of New Castle were united. 

The late Rev. James Hunt, of Montgomery County, Maryland, 
used to relate, that in the County of Hanover, Virginia, four gentle- 
men, of whom his father was one, became convinced that the gospel 
was not preached by the Episcopal minister of the parish church, and 
that it was inconsistent with their duty to attend upon his ministrations. 
They therefore absented themselves. Having been remarkable for 
the regularity of their attendance, and having held office in the church, 
their absence was soon noticed, and a summons issued for them to 
appear before the proper officers to answer for their delinquency. Here, 
for the first time, each found that three of his neighbors were delin- 
quents as well as himself, and for the very same cause. Seeing no 
reasons to change their opinions, or alter the course they had adopted, 
they determined to subject themselves to the payment of the fines im- 
posed by law, and attended the church no more. They agreed to meet 
every Sabbath, alternately, at each others' houses, and spend the time 
with their families in prayer and reading the Scriptures, together with 
Luther's Commentary on the Galatians, — an old volume which by 
some means had fallen into their hands. 

In the year 1740, Mr. Whitefield had preached at Williamsburgh, 
but as these gentlemen were sixty miles from that place, he left the 
colony without their having an opportunity to hear him. But in the 
year 1743, a young gentleman from Scotland had got a volume of his 
sermons preached in Glasgow, and taken in sh">rt hand, which after 
Mr. Hunt had read with great personal benefit, he invited his neigh- 
bors to visit his house to hear read ; and their plainness and fer- 
vor, being attended with the power of God, not a few became con- 
vinced of their lost condition as sinners, and anxiously inquired the 
way of salvation. The feelings of many were powerfully excited, 
and they could not forbear bitter and violent weeping. 

The intelligence spread, curiosity prompted the desire of many to 
attend such remarkable services ; and one and another begged for ad- 
mission till the houses were crowded. Numbers were pricked to the 
heart, — the word of God became sharp and powerful, — and " What 
shall we do ?" was the general cry. What to do or say the principal 
leaders knew not. They themselves had been led by a still small voice. 



New School. 673 

they hardly knew how, to an acquaintance with the truth ; but now 
the Lord was speaking as on Mount Sinai, with a voice of thunder ; and 
sinners, like that mountain itself, trembled to the centre. It was not 
long before Christians had the happiness to see a goodly little number 
healed by the same word that had wounded them, and brought to re- 
joice in Christ, understanding his great salvation. "My dwelling- 
house," said Mr. Morris, one of the number, "Was at length too 
small to contain the people, whereupon we determined to build a meet- 
ing house merely for reading. And having never been used to social 
prayer, none of us durst attempt it." This reading house, as it was 
called, was followed by others of like character, and the number of 
attendants, and the power of divine influence much increased. Mr. 
Morris, as the report spread, was invited to several places at a distance 
to read these sermons. The phrase " Morris's Reading House" has 
come down by tradition to the present age as inseparably connected 
wirh the rise of Presbyterianism in Hanover. The opposition of the 
clergy towards them by no means lessened, and they were frequently 
called before the magistrates and punished, as was said, "According 
to law." 

Mr. Morris says, in reference to a visit they made to a magistrate, 
who had required them to appear before him, in order to declare their 
name and creed, — " As we knew but little of any denomination of 
Dissenters except Quakers, we were at a loss what name to assume. 
At length, recollecting that Luther was a noted Reformer, and that his 
book had been of special service to us, we declared ourselves Luther- 
ans." It does not appear that this plea exempted them from fines for 
absence from church, though it shielded them from prosecution as dis- 
disturbers of the public peace. Mr. Hunt, in his Narrative, gives an 
interesting account of a visit made by his father and some other gentle- 
men, to Williamsburg, to have an interview with the governor and 
council. He tells us, that one of the company, travelling alone, was 
overtaken by a violent storm, and detained at the house of a poor man 
on the road. He interested himself in looking over an old volume, 
which he found upon a shelf covered with dust. Upon perusing it, he 
was amazed to find his own sentiments, as far as he had formed any 
on religious things, drawn out in appropriate language ; and as far as 
he read, the whole summary met his approbation. Offering to pur- 
chase the book, the owner gave it to him. In Williamsburg, he ex- 
amined the old book again, in company with his friends ; they all 
agreed that it expressed their sentiments on the doctrines of religion. 
When they appeared before the Governor, they presented this old 
volume as their creed. Governor Gooch, himself of Scotch origin and 

43 



674 Presbyterians. 

education, upon looking at the volume, pronounced the men Presbyte- 
rians, as the book was the Confession of Faith of the Presbyterian 
Church of Scotland ; and that they were not only tolerated, but ac- 
knowledged as a part of the established church of the realm. Mr. 
Hunt thought, and used, to tell the circumstance with great earnest- 
ness, that a violent thunder storm shaking the house, and wrapping all 
in sheets of fire, had a softening influence on the minds of the Gover- 
nor and Council, inclining them to deal gently with their fellow-men. 
When the storm abated, the men were dismissed with a gentle caution 
from the Governor, not to excite any disturbance in his Majesty's co- 
lony, nor by any irregularities disturb the good order of society in 
their parish. 

The first minister, not belonging to the Church of England, whom 
these people ever heard, was William Robinson, of whom President 
Davies said — (i That favored man, whose success, whenever I reflect 
upon it, astonishes me. Oh, he did much in a little time! — and who 
would not choose such an expeditious pilgrimage through the world !" 
Equal to Makemie in devotion to the cause, his superior, in all proba- 
bility, in ardor and power over men's passions, he stands second in 
point of time on the list of those whom the Presbyterian church in Vir- 
ginia delights to honor, as an apostolic missionary, east of the Blue 
Ridge. Makemie's labors were on the sea-shore ; Robinson's at the 
head of tide- water ; we see the fruits of the former in the still-existing 
churches of Maryland, and in the organization of the mother Presbytery 
of the General Assembly of the Presbyterian church ; and of the latter 
in the organization of those churches in Virginia, and the introduction 
of that master workman who gave character to the Presbytery of 
Hanover and the Synod of Virginia, and left an impress that a century 
of years has not done away. 

Dr. Miller, in his Life of Dr. John Rodgers, gives an interesting 
account of the conversion of Mr. Robinson, which we extract : — Riding 
late one night, while the moon and stars were shining with unusual 
lustre, he felt the first deep impression of heavenly things. Multitudes 
have said with the psalmist, " When I consider the heavens, the work 
of thy fingers, the moon and the stars which thou hast ordained, what 
is man that thou art mindful of him, and the son of man that thou 
visitest him." While admiring the beauty of the heavens, Mr. Robin- 
sonsaid to himself— -"How transcendently glorious must be the Author 
of all this beauty and grandeur!" With the suddenness of lightning 
the inquiry darted into his soul, — " But what do I know of this God ? 
— have I ever sought his favor ? — or made him my friend ?" This 1m- 
Dression, like a voice from heaven ringing in his ears, never left him till 



New School. 675 

he found God reconciled to him in Christ Jesus. What he felt strongly, 
his ardent feelings forbade his concealing. Longing to make known 
the grace of that gospel in which he believed, he devoted himself to the 
service of God, in the Christian ministry. On the 4th of August, 1741, 
he was ordained at New Brunswick, N. J. The next year he declined 
an invitation to be the successor of the Rev. William Tennent, at Nes- 
haminy, and was sent as a supply to Nottingham, Maryland. 

By a series of singular providences, which our space will not per- 
mit us to detail, Mr. Robinson was induced to visit Hanover. The 
Rev. Dr. Foote in his very interesting " Sketches of Virginia" says, 
"On the day appointed, Mr. Robinson, after a fatiguing journey, pro- 
tracted through most of the night preceding, in order to prevent a dis- 
appointment, arrived, and found a large crowd assembled. Their 
Reading House was soon filled to overflowing. But a venerable 
spreading oak embowered with the surrounding shades, gave him and 
the people shelter. Mr. Morris and his friends proceeded immediately 
on Mr. Robinson's arrival to have an interview with him in private. 
In this they inquired of him his denomination, his doctrinal and practi- 
cal views of religion, and his method of procedure. He produced his 
testimonials, which were full and satisfactory as it regarded his minis- 
terial standing ; and gave them his creed and views of practical reli- 
gion. ' Being satisfied,' says Mr. Morris, — about the soundness of his 
principles, and being informed that the method of his preaching was 
awakening, we were very eager to hear him.' 

In none of the few particulars that are left us, of the proceedings 
of Mr. Robinson, does he show himself so worthy of his office as Evan- 
gelist, as in this interview. It is delightful to see in this first preacher 
that frankness and candor about doctrines, and practice, and designs in 
religion, which have so long characterized the ministers who ha ve followed 
him in succession. May it ever be their glory, that no man that hears 
them often need ask — and no stranger may inquire but once — what are 
their doctrinal views. And long may the church at Hanover continue 
to prosper in its happy connexion with this body. 

" On Sabbath, July 6, 1743," proceeds Dr. Foote, " the first 
sermon from a Presbyterian minister, was heard in Hanover County, 
Virginia. The text was Luke xiii. 3, — * I tell you, nay ; but except 
ye repent, ye shall all likewise perish.' What a subject for a warm- 
hearted preacher to pour into the ears and hearts of an excited people, 
assembled, for the first time, to hear an evangelical preacher proclaim 
the solemn truths of the gospel ! 'He continued,' says Mr. Morris,— - 
'with us preaching four days successively. The congregation was 
large the first day, and vastly increased the three ensuing. It is hard 



676 Presbyterians. 

for the liveliest imagination to form an image of the condition of the 
assembly on these glorious days of the Son of man. Such of us as had 
been hungering for the word before, were lost in agreeable surprise and 
astonishment, and some could not refrain from publicly declaring their 
transports. We were overwhelmed with the thought of the unexpected 
goodness of God, in allowing us to hear the gospel preached in a manner 
that surpassed our hopes. Many, that came through curiosity, were 
pricked to their heart ; and but few of the numerous assembly on these 
four days appeared unaffected. They returned alarmed with appre- 
hensions of their dangerous condition, convinced of their former entire 
ignorance of religion, and anxiously inquiring what they should do to 
be saved. Before Mr. Robinson left us, he successfully endeavored to 
correct some of our mistakes ; and to bring us to carry on the worship 
of God more regularly at our meetings. After this we met to read 
good sermons, and began and concluded with prayer, and singing of 
psalms, which till then we had omitted.' " 

At the end of four days, the previous engagements of Mr. Robin- 
son compelled him to leave Hanover, besides which he learnt that the 
officers of the law were preparing to arrest him as an itinerant. One 
most interesting fact, however, connected with his departure, on ac- 
count of its subsequent results, must not be omitted from our pages. 

The people at Hanover, partly to remunerate him for his fatiguing 
rides, and incessant labors, but chiefly as an expression of their grati- 
tude, raised a considerable sum of money, and presented it to Mr. 
Robinson; but this he positively refused. The committee entrusted 
with it, put it into the hands of the gentleman with whom he was to 
lodge the last night of his stay in the county, with directions to place 
it privately in his saddle-bags ; not doubting, but when, after his de- 
parture, he should find himself in possession of the money, he would 
appropriate it to his own use This was accordingly done. In the 
morning, Mr. Robinson having taken an affectionate leave of his kind 
friends, his saddle-bags were handed to him, but he found them much 
more ponderous than when he came there ; and searching for the cause, 
like Joseph's brethren, he found the money in the sack's mouth. 
Pleased with the benevolent artifice, he smilingly said, — " I see you 
are resolved I shall have your money ; I will take it ; but as I told 
you before, I do not need it; I have enough, nor will I appropriate it 
to my own use ; but there is a young man of my acquaintance of 
promising talents and piety, who is now studying with a view to the 
ministry, but his circumstances are embarrassing, he has not funds to 
carry him on without much difficulty ; this money will relieve him 
from his pecuniary difficulties. I will take charge of it, and appropri- 



New School. 677 

ate it to his use ; and as soon as he is licensed we will send him to visit 
you ; it may be, that you may now, by your liberality, be educating a 
minister for yourselves." This money was appropriated to the educa- 
tion of the world-famed preacher and college president — Samuel 
Davies. 

And it was even as Robinson had said. True he did not live to 
see his anticipation realized, for he died in 1746, but in the following 
year Davies went to Virginia, and settled as pastor of this very congre- 
gation. "This is the reason," said a pious old lady to the late Dr. J, 
H. Rice, " that Mr. Davies came to Hanover; for he often used to say 
that he was inclined to settle in another place ; but that he felt under 
obligations to the people of Hanover." Dr. Rice, who edited " The 
Literary and Evangelical Magazine" remarks on these facts, (i As far 
as we can learn, this is the first money that ever was contributed, in 
Virginia, for the education of poor and pious youth for the ministry of 
the gospel. And really it turned out so well, we wonder the people 
have not done much more in the same way." 

The late Rev. Dr. Hill relates an interesting anecdote which we 
cannot omit. On the night before he was to preach in Hanover for the 
first time, Mr. Robinson rode late to reach a tavern within some eight 
or ten miles of the place of preaching. The tavern-keeper was a 
shrewd, boisterous, profane man. When uttering some horrid oaths, his 
clerical visitor ventured to reprove him for his profanity ; and although 
it was done in a mild way, the inn-keeper gave him a sarcastic look, 
and said, — "Pray, sir, who are you, to take such authority upon your- 
self?" It is said that Mr. Robinson had had the small pox very seri- 
ously, which had given him a rough visage, and taken away the sight 
of one of his eyes ; so that when he replied, ''I am a minister of the 
gospel," the man, struck with his forbidding appearance, replied, 
"Then you belie your looks very much." " But," said Mr. Robinson, 
" if you wiil accompany me, you may be convinced, by hearing me 
preach." "I will," said the inn-keeper, "if you will preach from a 
text which I shall give you." " Let me hear it," said the preacher, 
" and if there is nothing unsuitable in it, I will," The waggish inn- 
keeper gave him the passage from the hundred and thirty-ninth Psalm, 
" I am fearfully and wonderfully made." Mr. Robinson agreed that it 
should be one of his texts. The man attended the meeting, and heard 
the sermon ; and before it was finished he was made to feel that he 
was the monster, and that he was fearfully and wonderfully made. 
It is said that he became a very pious and useful member of the 
church; and it is thought that President Davies alludes to this in- 
stance when he says, " I have been the joyful witness of the happy 



678 Presbyterians. 

effects of those four sermons upon sundry thoughtless impenitents and 
sundry abandoned profligates, who have ever since given good evidence 
of a thorough conversion from sin to holiness." 

One of our most difficult duties in the preparation of this volume 
is to tear ourselves away from intensely interesting facts connected 
with the ministers of religion and the progress of the sacred cause. We 
pity the man who is yet ignorant of Samuel Davies, Samuel Blair, 
John Roan, John Rodgers, and a multitude of others of kindred spirit 
and success ; happily, however, the reader who wishes it, can readily 
obtain access to innumerable volumes which will do far more than sup- 
ply our lack of service. 




The Old Tennent Church. 



We are happy in this connection to place before our readers an 
engraving of what is now called The Old Tennent Church, situated in 
the township of Freehold, New Jersey. Here preached William Ten- 
nent, Brainerd, Whitefield, and a multitude of other eminent men of 
that generation. 

In size the building is forty feet by sixty, with three entrances on 
the larger side. The old oak frame is covered with shingles, which, 
though in good preservation for their age, confess the wasting assaults 
of time and storms. The pulpit is on the north side of the house, im- 
mediately opposite the central door, so that the minister faces the 
width of the church instead of its length. The pulpit is very narrow, 
and is surmounted with a sounding board, according to the customs ot 
our fathers. 



New School. 679 

A number of wooden pegs are placed in the panel work imme- 
diately back of the pulpit, on which the preachers used to hang their 
hats and overcoats. Leaning against the pulpit are several long and 
slender rods, at the extremity of each of which is suspended a silken 
bag, terminating in a tassel. These singular looking things, reminding 
one of scalp-nets more than of anything else, are used by the deacons 
in taking up collections, and must be very convenient in the long pews. 
Indeed, were the handles but a little longer, the minister himself, from 
his place in the pulpit, might easily receive the contributions of the 
people. 

The pews are very high and very narrow, suggesting the idea of 
penance rather than devotion. Yet the fathers thought them comfort- 
able ; and no doubt their worship was as sincere, and their devotion as 
ardent as those of modern congregations in more commodious edifices. 

In the middle aisle of this house the remains of the sainted Ten- 
nent lie buried, and at the right hand of the pulpit, is the monumental 
tablet, on which, in gilt letters, is the following inscription : — 

Sacred 

to the Memory of the 

Eev. William Tennent, 

Pastor of the first Presbyterian church 

in Freehold, 

who departed this life the 8th of March, 1777, 

Aged 71 years and nine months. 

He was Pastor of said Church 

43 tears and 6 months. 

Faithful and Beloved. 1 818. 

The following description was given, not very long since, by an 
old man then living in New Jersey, since deceased. 

" Mr. Tennent's manners were altogether primitive. He had three 
pegs behind the pulpit ; and when he entered it, he took off' his hat, 
and hung it on one of them ; his wig, and hung that on the second ; and 
often drew off his coat, and hung that on the third. His sermons were 
pre-eminently full of 'strong meat,' and were delivered with great 
earnestness and simplicity." 

Many facts of great interest are told of this very eminent man, one 
or. two of which we will here place on record : — 

On more than one occasion he experienced remarkable manifesta- 
tions of the divine goodness. 

About the year 1774, his friend the Rev. David Rowland, was 
mistaken for a man named Bell, and tried for robbery. On the trial, 
however, notwithstanding all the efforts made against him by the ene- 
mies of religion, he .was acquitted. They then indicted Mr. Tennent, 



680 Presbyterians. 

and other witnesses in Mr. Rowland's favor, for perjury. However 
certain was Mr. Tennent's innocence, it appeared impossible to estab- 
lish it ; as all the witnesses, so far as they were known who could give 
evidence in his favor were indicted with him. The loss of his reputa- 
tion, and the consequent injury of the cause of religion, appeared in- 
evitable. The most eminent legal gentlemen entered with eagerness 
into his cause, and endeavored by all possible means, first to induce 
him to put off the trial, and failing in that, to persuade him to allow 
them to take advantage of a flaw in the indictment, the very idea of 
which he spurned. Never did case appear more hopeless, but never 
was man more confident than was Mr. Tennent that God would in- 
terpose for him. The trial came on at Trenton, in New Jersey. 

On their way to the court, Mr. Tennent was met by a man, en- 
tirely unknown to him, telling him that he came from a certain place 
in Pennsylvania, or Maryland (it is now forgotten which) that on a 
certain day he and his wife heard Mr. Tennent and his friend Rowland 
preach ; and that a few nights before this journey, he and his wife both 
dreamt, and the dream was twice repeated, that he, Mr. Tennent, was 
at Trenton in the greatest possible distress ; and that, it was in their 
power, and theirs only, to relieve him. This made so deep an im- 
pression on their minds, that they set off, and here they were, and 
would know of him what they were to do. 

Mr. Tennent took them immediately to the court house ; and his 
counsel, on examining the man and his wife, and finding their testi- 
mony to be full to the purpose, were, as they well might be, in perfect 
astonishment. 

Before the trial began, another person of a low character, called 
on Mr. Tennent, and told him that he was so harassed in conscience, 
for the part he was acting in this prosecution; that he could get no 
rest till he had determined to come and make a full confession, He 
sent this man to his counsel also. 

They went to trial, and notwithstanding the utmost exertions of 
the ablest counsel, who had been employed to aid the Attorney Gen- 
eral against Mr. Tennent, the advocates on his side so traced all his 
movements that the jury, by unanimous verdict, pronounced Mr. 
Tennent " not guilty," to the great confusion and mortification of his 
numerous opposers. 

During the whole proceedings Mr. Tennent's spirits never failed 
him ; he had even prepared a sermon which, had he been placed in the 
pillary, as his friends expected, he meant to deliver to the assembled 
crowd. 

He had preached one Lord's day morning to his congregation, and 



New School. 681 

in the intermission had walked into the woods for meditation, the 
weather being warm. He was reflecting on the infinite wisdom of God, 
as manifested in all his works, and particularly in the wonderful 
method of salvation through the death and sufferings of his beloved 
Son. The subject suddenly opened on his mind with such a flood of 
light, that his views of the glory and the infinite majesty of Jehovah 
were so inexpressibly great, as entirely to overwhelm him ; and he fell 
almost lifeless to the ground. When he had revived a little, all he 
could do was to raise a fervent prayer, that God would withdraw him- 
self from him, or that he must perish under a view of his ineffable glory. 
When able to reflect on his situation, he could not but abhor himself as 
a weak and despicable worm ; and seemed to be overcome with aston- 
ishment, that a creature so unworthy and insufficient, had ever dared to 
attempt the instruction of his fellow men in the nature and attributes 
of so glorious a Being. Overstaying his usual time, some of his elders 
went in search of him, and found him prostrate on the ground, unable 
to rise, and incapable of informing them of the cause. They raised him 
up, and, after some time, brought him to the church, and supported 
him to the pulpit, which he ascended on his hands and knees, to the no 
small astonishment of the congregation. He remained silent a consid- 
erable time, earnestly supplicating Almighty God to hide himself from 
him, that he might be enabled to address his people, who were by this 
time lost in wonder to know what had produced this uncommon event. 
His prayers were heard, and he became able to stand up, by holding on to 
the desk ; and in a most affecting and pathetic address, he gave an ac- 
count of the views he had of the infinite wisdom of God, and deplored 
his own incapacity to speak to them concerning a Being so infinitely 
glorious beyond all his powers of description. He then broke out into 
so fervent and expressive a prayer, as greatly to suprise the congrega- 
tion, and draw tears from every eye. A sermon followed which con- 
tinued the solemn scene, and made very lasting impressions on the 
hearers. 

This excellent man was once crossing the bay from New York to 
Elizabethtown, in company with two gentlemen, who had no great par- 
tiality for clergymen, and therefore for some time after getting on board 
the boat, cautiously avoided him. As he generally spoke loudly they 
heard him engaged in cheerful conversation, and found that he could 
converse on other topics besides religion. They drew a little nearer to 
him ; and at length they and he engaged in a conversation upon politics. 
One of his congregation, who was a fellow-passenger, happening to 
overhear a remark he made, stepped up to him, and said, " Mr. Ten- 
nent, please to spiritualize that." " Spiritualize that," said Mr. Tennent, 



682 Presbyterians. 

iC you don't know what you are talking about." " Why, sir, there is 
no harm in talking religion, is there ?" " Yes," replied Mr. T., 
" there is a great deal of harm in it ; and it is such good folks as you, 
that always lug religion in, by head and shoulders, whether it is proper 
or not, that hurt the cause ; if you want to talk religion, you know 
where I live, and I know where you live, and you may call at my 
house, or I will call at yours, and I will talk religion with you till you 
are tired ; but this is not the time to talk religion ; we are talking 
politics." This reply, and his conduct in other respects, so much in^ 
gratiated Mr. Tennent with the two gentlemen, as to furnish him with an 
opportunity for advantageously introducing conversation upon more im- 
portant subjects ; and the younger of the two was so much pleased, 
that on their arrival at Elizabethtown Point, he insisted upon Mr. Ten- 
nent's taking his seat in a carriage, and he walked from the Point to Eliz- 
abethtown, through a muddy road, which, to a person of Mr. Tennent's 
age, would have been very inconvenient, if not impracticable. 

Soon after the expiration of the Revolutionary war, measures were 
taken for the formation of " A General Synod or Assembly ;" which 
resulted, after a three years' discussion, in the division, May 20, 1788, 
of the one Synod into the four Synods, — New York and New Jersey, 
Philadelphia, Virginia and the Carolinas. Out of these it was resolved 
to constitute a General Assembly, according to the revised form of 
government and discipline, which had been duly ratified by the Pres- 
byteries, and adopted by the Synod, May 28, 1788. 

The first General Assembly met at Philadelphia, on Thursday, 
May 21, 1789. The Rev. John Rodgers, D. D., was chosen Mode- 
rator. At this time the churches and ministers were distributed into 
sixteen Presbyteries. The congregations exceeded 420, the ministers 
numbered 177, and the probationers 111. The new organization of 
the Presbyterian church synchronizes with the new organization of the 
Federal Government of the United States. The first Congress met at 
New York, March 4, 17S9, and George Washington took the oath of 
office, as President of the United States, April 30, 1789. 

The Constitution of the Presbyterian Church was revised in 1805, 
and again in 1820. These revisions had respect only to Form and 
Order, and not at all to Doctrine. 

We shall here describe the state of things in the Presbyterian 
Church previously to its last sad division in 1837, from the pen of one 
of the ablest writers of " The Presbyterian Quarterly Review :" — 
" Time rolled on, and the cradle of our young Presbyterianism, more 
fortunate than the ark of the infant Moses, and watched over by the 
same eye that beheld amid the whelming waters the destiny of Rome, 



New School 683 

was by providential hands placed at Philadelphia. Henceforth it be- 
came the city of our affections, the centre of our hopes, the chosen 
place of our convocation. In this city met the youthful Presbytery 
first, next the more mature Synod, and at last, when the fullness of 
time was come, the General Assembly of the Church of the whole land, 
in the same year, that in the same city, the Constitution of the United 
States was framed, as though the coincidence were meant by the highest 
power, and as though it were impossible that any of the great steps of 
our progress could be taken otherwise than here. The figures that 
record our progress from that time, and the words that describe our 
swelling greatness, will seem to posterity extravagant. This first 
General Assembly was composed of but four Synods, including but 
sixteen Presbyteries ; and in 1837, when a period of but forty-eight 
years had elapsed, the Assembly had under their care twenty-three 
Synods, comprising one hundred and thirty-five Presbyteries, an in- 
crease estimated by Synods, of nearly six-fold, and by Presbyteries, of 
nearly nine-fold, in half a century ! Its influence on the country was 
much greater than its proportionate numbers. It had become a com- 
mon charge of demagogues, most miserably false, but still showing 
the position and character of Presbyterianism, that it was endeavoring 
to unite Church and State. Every thing to which it put its hand 
seemed to prosper. Churches sprang up as by magic, young men 
crowded its colleges and theological seminaries, revivals of religion of 
great power succeeded the labors of its ministry, multitudes were con- 
verted to God, and every where breaking forth, on the right hand and 
the left, it grew and prospered. To be enfranchised within its pale 
was a passport to the sympathy of the learned and the good, the 
wealthy and the wise. It sent forth its boughs to the sea, and its 
branches to the river. The great West felt its quickening and life- 
giving power, and before it rose up the world as its only limit to con- 
quests for Messiah. The sympathy for the churches of Christ was 
with it, and it stood forth, if not unequalled, yet certainly unsurpassed 
in the land." 

We have already shown that from nearly the commencement of 
Presbyterianism in our country, its adherents had been divided into two 
parties, respectively called the Puritan party and the Scotch ; this fact 
of itself had already created the several schisms, and some quarter of 
a century since, it became but too evident that yet another, and a more 
violent disruption than any which had previously occurred was not far 
distant. The puritan element had largely increased, both among 
ministers and communicants, and it was thought by those who possessed 
controlling influence that rigid Presbyterianism would thus decline ; 



684 Presbyterians. 

moreover, some of the members of the Puritan, or more liberal party, 
seemed unwilling in their sermons and writings to be always compelled 
to use the same words to communicate their thoughts, and several men 
of eminence were accused of heresy, but on a full examination the 
charges entirely failed ; and once again, more than an ordinary measure 
of zeal had latterly shown itself in labors for a revival of religion 
throughout the land, and it was said that disorderly means and measures 
were sometimes adopted to accomplish the objects. Perhaps but little 
disposition existed to listen to explanations ; and in 1837, the church 
did indeed experience a violent disruption. It consisted at that time 
of 220,557 members, distributed into 2865 churches, connected with 
135 Presbyteries, divided into 23 Synods, and consisting of 2140 min- 
isters. The licentiates under the care of the Presbyteries were 280, 
and the candidates 244. Of these Synods, four, — the Western Re- 
serve, Utica, Geneva, and Genesee, — were, by resolutions of the 
General Assembly on the first and fifth of June, 1837, declared to be 
no longer a part of the Presbyterian Church in the United States of 
America. The ostensible ground for this procedure was the abrogation, 
May 23, of " The Act of Assembly of 1801, entitled a Plan erf Union*? 
— an "Act" which had no relation whatever to the formation of those 
Synods and their Presbyteries, all which had been as regularly and 
constitutionally formed and incorporated into the church, as any others. 
By this measure, twenty-eight Presbyteries, consisting of five hundred 
and nine ministers, and having under their care fifty-seven thousand 
seven hundred and twenty-four members, as estimated, distributed into 
five hundred and ninety-nine churches, — all these were cut off from the 
church of their nativity and adoption, and excluded from the rights, 
privileges, and possessions of the church, without citation and trial. 

The same Assembly dissolved, without the slightest cause specified, 
the Third Presbytery of Philadelphia, consisting of thirty-three min- 
isters, and having under their care four thousand eight hundred and 
fifty members, in thirty-two churches. 

Thus 29 Presbyteries, 542 ministers, 631 churches, and 62,574 
church-members, were separated from that church, in the love and ser- 
vice of which many of them had reached their threescore years and 
ten. 

At the meeting of the next General Assembly, May 17th, 1838, a 
division took place, on the question of admitting the duly-appointed 
Commissioners of these 29 Presbyteries to their constitutional privi- 
leges. An organization on the basis of the Constitution having been 
resisted by the officers of the previous Assembly, they were displaced, 
and a regular constitutional organization was effected by that portion 



New School. 685 

of the Commissioners who were opposed to the violent proceedings of 
the previous year. A residuary Assembly was also constituted by the 
exscinding party, by whom the records were retained, and who refused 
also either to surrender or to divide the common funds of the Church. 
A suit at law having on this account been instituted, and the cause 
given to the jury, in March, 1838, a verdict was rendered in favor of 
the constitutional or new organization; but the exscinding party, having 
contested several points of law before the Court in Bank, succeeded in 
obtaining an order for a new trial. There the matter, for the present, 
rests. 

Notwithstanding these adverse circumstances, the friends of what 
they regard constitutional order have been highly favored in their 
efforts to build up the Church. They have now in their connection as 
many Synods as the whole Church had previous to the disruption of 
1837 ; of Presbyteries only 27 less ; and of ministers only 570 less ; 
as will appear from the table hereafter given, — which embodies the re- 
turns made to the General Assembly, in May, 1853. 

It need not be said that the Confession of Faith, and the great 
principles of Church Government are the same in this body as in the 
other. The General Assembly, of this body, for a few years held tri- 
ennially, like that of the other is now held annually. Of " The Form 
of Government" a carefully corrected edition, the most accurate of 
any that had yet appeared, was published by the authority of the 
General Assembly of 1850. In November, 1853, a new edition, care- 
fully revised, with all the alterations made in the " General Rules for 
Judicatories," to the close of the sessions of the Assembly in May, 
1853, was issued by the Publication Committee of the Assembly. 

Noble and happy associations frequently cling around particular build- 
ings, which often excite hallowed feelings, especially in the hearts of 
those who have long known them- On this account we furnish the en- 
graving now under the eye of the reader. 

This church is situated at the corner of Pine and Fourth Streets, 
and the engraving presents a faithful picture, with the exception of the 
outside, which, in the remodelling of the interior in 1837, was altered. 
It was erected in the year 1760. Its solid walls remain as they were 
when the house was built. It presents to the eye an imposing ex- 
terior, and gratifies the antiquary as he reflects on the demolished houses 
of worship in Philadelphia which have, year after year, given place to 
marts of worldly business. Its interior was entirely modernized and 
made comfortable in 1837. Its external appearance, like the building 
on Independence Square, points back to years long since gone by, and 
to generations sleeping in their graves. It is a spacious edifice, accom- 



esc 



Presbyterians. 




The Pira Stbeet Church, Philadelphia. 



modating a large congregation. On that spot the trumpet of salva- 
tion has been sounded by George Whitefield, Francis Allison, John 
Ewrng, George Duffield, John Blair Smith, John N. Abeel, Archibald 
Alexander, Philip Milledoler, Ezra Styles Ely, and its present pastor, 
Thomas Brainerd. The record of their labors in the long period which 
has elapsed, is engraved on the indelible tablets of eternity. The fol- 
lowing lines, written by the present pastor for his Sabbath-school 
anniversary, several years ago, and sung to the tune " There is a 
happy land," indicate the associations of the venerable edifice. 

Old Pine Street Church I love ! 

Near ninety years — 
Leading the heart above, 

And hushing fears — 
Its ancient walls have stood, 
Rear'd by the wise and good, 
To yield a shrine that could 

Dry human tears. 

Old Pine Street Church I prize, 

And well I may; 
My mother in yon skies 

Here learned the way ; 
My father, too, here trod 
The way that leads to God — 
He sleeps beneath yon sod — 

Here let me pray! 






New School. 687 

And shorter graves are near 

Thy sacred fane ; 
My gentle sister dear 

Here long has lain : 
My brother also sleeps, 
Where rose or wild-flower creeps, 
And love in sadness weeps 

The early slain. 

Old Pine Street Church ! my heart 

Still clings to thee ; 
I well may claim a part 

In each old tree ; 
For in their summer shade 
My early footsteps strayed, 
And my first vows were made, 

God ! to Thee. 

Old Pine Street Church ! thy gates 

Yet open stand — 
And there in mercy waits 

The teacher-band, 
Who by the truth would guide 
Youth to the Saviour's side, 
And through Him open wide 

A better land. 

Old Pine Street Church! — that hour 

When life is o'er, 
And sin, with tempting power, 

Can vex no more, 
Oh let my grave be found 
In thy long-cherished ground, 
Where saints may me surround 

Till time is o'er! 

We attach more than common importance to the proceedings of 
the last General Assembly of this body, held in Buffalo, May, 1853. 
They indicate much energy, wisdom and moderation. Whatever dif- 
ferences existed in opinion, they were expressed with much kind feel- 
ing. The growth of the body, and the increased attendance on their 
assemblies, may be interesting to some of our readers, and we therefore 
present the following table : 



688 



1 


Presbyterians. 






Year. 


Presbyteries represented. 


Ministers. 


Elders. 


Commissioners. 


1839 


74 


85 


62 


147 


1840 


56 


58 


29 


87 


1843 


75 


73 


41 


114 


1846 


88 


87 


55 


142 


1849 


87 


86 


49 


135 


1850 


87 


86 


54 


140 


1851 


92 


99 


55 


154 


1852 


96 


108 


73 


181 


1853 


100 


115 


85 


200 



The whole number of Presbyteries at present is 108. Discussions 
took place and vigorous measures were adopted on Home Missions, Ed- 
ucation for the Ministry, Presbyteries in Foreign Lands, the publication 
of doctrinal tracts, church extension, for which they pledge themselves 
to raise $100,000 ; the Synod of the Waldenses, denominational publi- 
cations, New Synods, claiming full religious freedom for Americans 
when abroad, Slavery and Colonization, Temperance Maine Law, and 
several denominational matters. 

The following institutions connected with this Body have their of- 
fices at No. 216 Chestnut Street, Philadelphia : — 

The Tract Publication Committee 

Of the General Assembly of the Presbyterian Church in the United 

States. 

Appointed by the Assembly in May, 1852, and enlarged in May, 
1853. The Standing Committee are — 

Revs. Thomas Brainerd, D. D., Albert Barnes, Jonathan F. 
Stearns, D. D., George Duffield, Jr., Asa D. Smith, D. D., Mr. Samuel 
T. Bodine, Hon. William Darling, Samuel H. Perkins, Esq., Rev. 
Thomas H. Skinner, D. D., Rev. George Chandler, Rev. J. McKnight. 

The Committee have on hand stereotyped editions of — 

The Confession of Faith of the Presbyterian Church. 

The Form of Government of the Presbyterian Church. 

Tracts on Doctrinal Subjects, and report other works as in 
progress. 

Philadelphia Home Missionary Society, — Rev. Robert Adair, 
Secretary. 

Philadelphia Education Society, Rev. John Patton, Secretary. 



New School. 



689 



Philadelphia Board of Commissioners for Foreign Missions — 
Rev. David Malin, Secretary. 

Christian Observer — Rev. A. Converse, D. D., Editor. 
Presbyterian Quarterly Review — Rev. B. J. Wallace, Editor. 

Let us look for a moment here on the 







Monument op John Knox, Edinbtoqh. 



The present condition of the New School body may he well un- 
derstood by a careful review of the following Table, for which we are 
indebted to " The American Presbyterian Almanac for 1854." 



44 



690 



Presbyterians. 



Albany 

Utica - 

Geneva - 

Susquehanna - 

Genesee - 

N.York and N. Jersey 

Pennsylvania 

W. Pennsylvania - 

Michigan 

Western Reserve - 

Ohio 

Cincinnati 

Indiana - 

Wabash • 

Illinois - 

Peoria - 

Iowa - 

Missouri - 

Virginia - 

Kentucky 

Tennessee 

West Tennessee 

Mississippi 

(23 Synods.) 


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Publication. 



THE ASSOCIATE PRESBYTERIAN CHURCH. 




R O V E R B I A L L Y are Scotchmen steady 
in their habits, and unchanging usually in 
their views. In many instances, persons 
emigrating from one country to another are 
influenced by circumstances, and change 
their ecclesiastical connections in accordance 
with their convenience ; but a Scotchman 
carries his Presbyterianism with him, and if 
he finds no associates, he makes them. So was it in the case before 
us ; but in order to have a clear understanding of our subject, we must 
go back to Scotland and look at events in the seventeenth century. 

In that time of reformation, one of the evils complained of was the 
law of patronage, or the power of public bodies or individuals to pre- 
sent ministers to churches without the consent of the people. This 
practice, it is said, was contrary to the genius of the constitution of the 
church, and opposed to the Westminster Directory ; still it extensively 
prevailed, and church courts were often found ready to sustain it. A 
very flagrant instance of the kind occurred in 1732, against which the 
distinguished Ebenezer Erskine, the minister at Stirling, protested in 
his sermon before the Synod, the effect of which was so great, that in 
the following year a secession took place, the seceding brethren taking 
the name of " The Associate Presbytery." 

Perhaps, that the reader may have a clear view of the whole mat- 
ter as to the body in this country, another fact should be here stated. 
In the year 1744, the Associate Presbytery of Scotland having greatly 
increased, it was judged desirable, for the sake of convenience, to con- 
stitute a Synod. In the next year a controversy arose in this Synod, 
which issued in its disruption. The oath required to be taken by such 
as became freemen, or burghers of towns in Scotland, had, in some in- 
stances this clause : " Here I protest before God and your lordships, 
that I profess and allow with all my heart, the true religion presently 
professed within this realm, and authorized by the laws thereof, that I 
shall abide thereat, and defend the same to my life's end, renouncing 
the Roman religion called Papistry." The controversy turned on the 

point, whether it was consistent and lawful for dissenters, or those who 

691 



692 Presbyterians. 

had withdrawn from the national church, to take this oath, knowing 
that it was the profession of religion in the national church which was 
intended by the government that imposed the oath. Different sides of 
this question were advocated in Synod, and the disputes ran so high, 
that in 1747 the body divided, and each party claimed the name of 
et The Associate Synod." The public, however, soon affixed distin- 
guishing epithets to each of the parties. Those who opposed the law- 
fulness of the oath were called Anti-burghers , and the advocates of the 
oath Burghers. The Associate Presbytery of this country was con- 
nected with the former of these parties ; happily, however, the differ- 
ences were removed, and some years ago the parties in Scotland became 
one body. 

Of the earliest Scotch Presbyterian churches in this country, we 
have but few accounts with the exception of a few in South Carolina. 
In 1680, Lord Cardron used measures for the establishment of a Col- 
ony in that province, that so his Presbyterian brethren in Scotland 
might have a place of refuge. This colony was at Port Royal, and 
the Rev. Dr. Dunlop, afterwards principal of the University at Glas- 
gow, was for some time its minister ; but the invasion by the Spaniards, 
and the Revolution of 1638, led to the abandonment of the colony. 
Many private persons, however, remained in Carolina, who were gather- 
ed into Congregations under a Presbytery, w T hich continued to exist 
till about the close of the last century. 

During the dark period of Scottish history which commenced about 
the middle of the seventeenth century, many Presbyterians were trans- 
ported to the American plantations, and sold as slaves. The able and 
learned historian, Woodrow, estimates their number at three thousand. 
They were sent principally to Virginia, Pennsylvania, and New Jersey. 
To a congregation in the latter Province the excellent Fraser, author 
of the well known work on " Sanctijication" was for some years 
preacher; he afterwards removed to New England, and from thence 
returned to Scotland. 

Besides these persons, others emigrated from Scotland and the 
North of Ireland, who not finding any denomination of Christians fully 
concurring with their views of Christian faith and duty, and wishing to 
retain the principles of the Anti-burgher Associate Synod of Scotland, 
petitioned them to send over some ministers to their assistance. The 
earliest request of this kind was from a number of persons at London- 
derry, Chester County, Pennsylvania, in 1736, who offered to pay all 
the expenses of the mission. Such, however, was then the demand for 
ministers at home, that they could not meet the request. In 1751 ar- 
rived the Rev. Alexander Gellatly, who, after a laborious and success- 






Associate Presbyterian Church. 693 

ful ministry of eight years, finished his course at Octorara, Penn., and 
the Rev. Andrew Arnot, who at the end of two years returned to Scot- 
land. These gentlemen constituted "The Associated Presbytery of 
Pennsylvania" in November, 1754 ; and notwithstanding the difficul- 
ties they met with, they enjoyed a gsod measure of success, urgent ap- 
plications being made for their labors from different parts of Pennsylva- 
nia, Delaware, New York, Virginia, and North Carolina. Up to the 
period of the Revolutionary war, missionaries continued to arrive from 
Scotland till they numbered thirteen, and the demands upon them for 
labor increased in a far larger proportion. 

In the closing years of the last century, the Presbytery became almost 
extinct by the union of a majority of their members with some recent 
emigrants from Scotland, forming the body now called " The Associate 
Reformed Presbyterian Church" of which we shall give an account in 
another part of our volume. The Presbytery was reduced to two min- 
isters, the Rev. William Marshall, of Philadelphia, and the Rev. James 
Clarkson, of York County, in the same State. The Synod of Scotland, 
however, soon sent them several other ministers, and many of those who 
had formerly left the Presbytery returned, so that they soon began to re- 
vive. In the mean time, in 1793, they established an Institution for 
educating students in Theology. This was superintended in Beaver 
County, Pennsylvania, till 1818, by the Rev. John Anderson, D. D., 
which in eight years sent forth six young men to preach the Gospel. 

At this period, to meet the demands of the country for ministers 
without foreign aid was impossible ; and the Presbytery therefore re- 
quested their brethren in Kentucky and Tennessee to apply direct to 
Scotland for missionaries ; they did so, and the Rev. Messrs. Robert 
Armstrong and Robert Fulton were sent out in 1798 with authority to 
constitute themselves into a Presbytery. In 1801, the Presbyteries of 
Philadelphia, Chartiers, Kentucky, and Cambridge, comprising seven- 
teen ministers, formed " The Associate Synod of North America" 
They maintained such a connexion with the Synod of Scotland that 
appeals might be taken to that body, till 1818, since which time the 
Synod in this country has been entirely independent. And though it 
has had to sustain several very severe trials, it has continued to in- 
crease even till now. 

The Associate Presbyterian Church is strictly Calvinistic in her 
doctrine ; rigidly adhering to her standards of Theology, the West- 
minster Confession of Faith, and the Larger and Shorter Catechisms. 
In government it is strictly Presbyterian, and in conformity with the 
usages of that body in Scotland and the United States. In their forms 
of worship, too, they usually conform to the different sections of the 



694 



Presbyterians. 



Denomination, excepting, perhaps, in the use of the Old Psalms of 
David in metre, to which they firmly hold. They are remarkable for 
their devotional improvement of the Sabbath, and for their high stand- 
ard of morality. 

The body has one Theological Seminary, in Canonsburg, Penn., 
with two professors, thirty-three students, and two thousand volumes 
in the Library They have 1 General Synod, 13 Presbyteries, 250 
churches, 168 ministers, and about 19,000 communicants. 




John Knox's House. 



THE CUMBERLAND PRESBYTERIANS. 



The Presbyterian body 
has always been remark- 
able for its constant and 
punctilious regard for good 
order. Forming a solid opin- 
ion as to what is right, they 
seek to do it in the right way. 
Taken as a whole, its mem- 
bers have always appeared 
to be governed by princi- 
ple rather than feeling. It 
may have been the fact, that 
in some instances their plans 
have been better adapted for 
a settled state of society than 
for a new country ; so as- 
suredly some of their own 
number have thought, and to 
such a view of the matter 
may be ascribed the origin 
of the section of the body 
of which we have now to 
write. 

About the year 1797, the 
States of Kentucky and Ten- 
nessee presented to the true 
Christian a painful moral as- 
pect. Thirty years before 
that period, Daniel Boone, 
Daniel Boone. ^he extraordinary pioneer of 

the West, led a band of daring adventurers into that portion of the 
United States, then an immense forest peopled only with frightful sava- 
ges. Not long after, multitudes of emigrants directed their steps from 
Virginia and the Carolinas, and so increased its population that in 1792 
Kentucky was admitted as one of the United States, and was followed 
by Tennessee four years later. 

A new country, having hitherto had small opportunities for building 
churches and school-houses, and having a still less number of Christian 
ministers., it can excite no surprise that little religion and much igno- 




696 Presbyterians. 

ranee and vice were to be found there. And that those who knew 
the people best, felt it important to make more than ordinary efforts 
for their reformation. A number of Presbyterian ministers, deeply im- 
pressed with a sense of their responsibility, began to preach with more 
than their usual zeal, and so great was the excitement created among 
the people, that many of them travelled twenty, thirty, and even a 
hundred miles to hear the gospel and to converse with its ministers on 
the things of God and eternity. No churches were large enough to 
contain the audiences which collected, and resort was necessarily had 
to the woods, where the people encamped with their wagons and pro- 
visions, and spent their days and nights in the worship of God. This 
was the origin of camp-meetings, as we have shown elsewhere. 

Not a few of the ministers and members of the Presbyterian church 
cordially rejoiced in what they regarded as a remarkable outpouring 
of the Holy Spirit ; but others treated the whole as mere animal excite- 
ment. As the work extended, more ministers were needed than could 
be furnished, and it was thought right, therefore, to call in men of 
piety, but of little education ; their right feelings and knowledge of the 
Scriptures, it was thought were enough, under such circumstances, to 
qualify them for usefulness. In accordance with these views, three 
persons were requested by the revival ministers to present themselves 
for ordination before the Presbytery of Transylvania. Their reception 
was opposed by some of the ministers, and their ordination refused. 
In 1803, the majority of the Cumberland Presbytery accepted them for 
ordination, and others remonstrated against it. The Synod denied the 
validity of the act ; an appeal was made to the General Assembly, who 
confirmed the decision of the Synod, and forthwith a division took place. 
It was not, however, till 1810 that a new organization took place, 
which has, from that period, been called " The Cumberland Presby- 
terians." 

The progress made within a few years from their becoming a 
separate body was very great. By 1813 they had so increased in 
number that they formed a new Synod, and adopted a Confession of 
Faith, a Catechism, and a platform of church government. 

The Theological views of the Cumberland Presbyterians vary from 
those of other sections of the Presbyterian Church, inasmuch as they 
endeavour as far as possible to steer between Calvinism on the one 
hand, and Arminianism on the other. The following has been furnished 
by one of their ministers as an abstract of their views : — 

1. They believe in what is called the doctrine of the Trinity ; that 
there are in the Godhead three persons, coequal and eternal, the Father, 
the Son, and the Holy Spirit. 



Cumberland Presbyterians. 697 

2. That the Lord Jesus Christ is very God, and very man, pos- 
sessing two distinct natures, human and divine, in one person. 

3. That man was made upright, pure and free, sufficient to have 
stood, yet free to fall, his will not being determined by any absolute 
necessity, either to good or evil, but in all cases left to the exercise of 
a free choice. 

4. That all Adam's family are totally depraved, and that all come 
into the world under the curse of the law. 

5. That the Lord Jesus Christ, by the atonement, has elected all 
the human family to a day of trial — to a state of probation ; that as 
Adam, in the first state of probation, represented all the human family, 
so Christ, the second Adam, represents all in the second probation. 

6. That Divine influence is necessary, — that a measure of the 
spirit is given to every one to profit withal — that no man can obey the 
Gospel without the aid of the Holy Spirit. 

7. That justification is by faith as the instrument, by Christ 
as the meritorious, and by the operation of the Spirit as the efficient 
cause. 

8. That those w T ho are elected, or chosen heirs of glory, in conse- 
quence of their voluntary obedience and faith in Christ, will persevere 
to eternal life — those who believe, are ordained to eternal life in con- 
sequence of that belief. 

9. That the Scriptures of the Old and New Testaments are the 
only rule of faith and practice in all matters of religion. 

10. That the Lord Jesus Christ, the King of Zion, has instituted 
a visible church — and that Christ is the great Head and Bishop of this 
church, and that it is composed of many different branches, having dif- 
ferent names. 

11. That Water Baptism, and the Lord's Supper, are the divinely 
instituted ordinances of the Church. 

12. That works of mercy, charity, and obedience to Christ, are 
not meritorious to purchase salvation, but are imperiously necessary as 
tests and expressions of our obedience, without which none are counted 
worthy to receive the gift of eternal life. 

13. That baptism in the Christian Church, has taken the place of 
circumcision in the Jewish Church ; and hence the propriety of Christ- 
ian parents observing this duty in respect to their offspring. 

14. That there is a divine and internal call to the sacred office of 
the holy ministry, and that an ample literary qualification is necessary 
to the discharge of its important functions. 

15. That Christ, the judge of quick and dead, will at the last day, 
reward the righteous, and punish the finally impenitent. 



Presbyterians. 

16. That there will be a resurrection of the bodies, both of the 
just and the unjust. 

17. That the Lord Jesus Christ will, after the restitution of all 
things, and the completion of the judgment scene, surrender the media- 
torial government into the hands of the Father, and then God will be 
all in all. 

As the Cumberland Presbyterians dissent from the Westminster 
Confession of Faith, it may be necessary, in order fully to understand 
some of their doctrines, to compare them with that Confession. They 
profess to understand the Old Confession as teaching absolute, uncon- 
ditional election, and, therefore, eternal reprobation, and that a part 
only are embraced in the atonement of Christ ; — that the doctrine of 
the salvation of infants is not taught in it ; — and that it teaches the 
Holy Spirit works only on the hearts of the elect. On the other hand, 
they teach that election and reprobation are dependent on faith and un- 
belief; that the redemption of Christ is universal; that dying infants 
are all saved by the work of the Holy Spirit on their hearts ; and that 
the Holy Spirit works on all men in order to their salvation, but that 
many entirely reject him 

The government of this body is the same which generally prevails 
among the Presbyterians, with the exception of the part which relates 
to the ordination of ministers. Each candidate for ordination must as- 
sent to the doctrines of the Confession of Faith, excepting that relating 
to predestination, which is left as an open question ; he must also pass 
an examination on English Grammar, Geography, Astronomy, Natural 
and Moral Philosophy, Church History, and Theology. 

The Cumberland Presbyterians, Mr. Gorrie tells us, have three col- 
leges under their control ; Cumberland College in Kentucky, Beverly 
College in Ohio, and a college in Tennessee. They publish two reli- 
gious papers weekly, — " The Banner of Peace," at Lebanon, Tenn., 
and " The Union Evangelist" at Pittsburg, Pa. 

This body has a General Assembly, 15 Synods, 1,250 churches, 
900 ministers, and about 90,000 members. 



REFORMED CHURCHES, 



ASSOCIATE REFORMED PRESBYTERIAN CHURCH. 







E have given, substantially, in our account 
of The Associated Presby- 
terian Church, the history of 
the parties now forming The 
Associate Reformed Presby- 
terian Church, up to about 
the commencement of the 
present century. A few 
facts, however, must be related, before that period to make the history 
entirely complete. 

The Burgher Synod, the precise character of which we have already 
given,in 1751 received a very earnest application from a number of persons 
residing in Philadelphia for a minister of that order. In 1754 they 
appointed the Rev. Thomas Clark to Pennsylvania, but he did not cross 
the Atlantic till 1764, when he and the larger part of his congregation 
settled the town of Salem, Washington county, New York. Mr. 
Clark was soon after followed by other ministers, who were also at- 
tended with success. It seems that no disposition was manifested on 
the part of the Burghers to keep up the distinction between them and 
their brethren which had existed in Scotland, but attempts to effect a 
perfect union failed. What could not be effected in one way, was ac- 
complished by another. 

The Rev. Dr. Forsyth says that the Revolution of 1776, may be 
regarded as the cause of the union which produced the Associate Re- 
formed Church. The importance of union among the divided Scotch 
Presbyterian churches in this country, had indeed been felt long before 
it was actually accomplished. The weakness of the congregations of 
the several sects, showed the need of united effort ; and the conscious- 
ness of this, gradually excited and increased the desire for it, until the 
independence of the colonies, in the judgment of many, removed the 
ancient causes of disunion. During the progress of the war, several 

699 



700 Reformed Churches. 

conventions were held between the members of the Associate and the 
Reformed Presbyteries, with the view to attain this desirable end. It 
will suffice to say, that the three Presbyteries sat in Philadelphia, in 
October, 1782, and formed themselves into a Synod, under the name 
of the Associate Reformed Synod of North America, on a basis con- 
sisting of the following articles : — 

1. That Jesus Christ died for the elect. 

2. That there is an appropriation in the nature of faith. 

3. That the Gospel is addressed indiscriminately to sinners of 
mankind. 

4. That the righteousness of Christ is the alone condition of the 
covenant of grace. 

5. That civil government originates with God the Creator, and 
not with Christ the Mediator. 

6. The administration of the kingdom of Providence is given in- 
to the hands of Jesus Christ the Mediator ; and magistracy, the ordi- 
nance appointed by the Moral Governor of the world to be the prop 
of civil order among men, as well as other things, is rendered subser- 
vient by the Mediator to the welfare of his spiritual kingdom, the 
Church, and has sanctified the use of it and of every common benefit, 
through the grace of the Lord Jesus Christ. 

7. That the law of nature and the moral law revealed in the Scrip- 
tures are substantially the same, although the latter expresses the will 
of God more evidently and clearly than the former, and therefore 
magistrates among Christians ought to be regulated by the general di- 
rectory of the Word as to the execution of their office. 

8. That the qualifications of justice, veracity, etc, required in the 
law of nature for the being of a magistrate, are also more explicitly 
revealed as necessary in the Holy Scriptures. But a religious test, 
any further than an oath of fidelity, can never be essentially necessary 
for the being of a magistrate, except where the people make it a con- 
dition of government. 

9. That both parties when united, shall adhere to the Westminster 
Confession of Faith, the Catechism, the Directory for Worship, and 
the propositions concerning church government. 

10. That they shall claim the full exercise of church discipline 
without dependence upon foreign judicatories. 

On this basis all the members of the Reformed Presbytery, and 
all the Associate ministers, with the exception of the Rev. Messrs. 
Marshall and Clarkson, as mentioned elsewhere, united. A few of 
the people also kept aloof, a portion of whom formed the Associate 
Presbyterian Church, and others the body usually called the Coven- 



Associate Reformed Presbyterian Church. 701 

anters. The differences among the parties to a mere looker on appear 
small, but so they did not seem to the persons especially interested, 
and one of the highest privileges of our happy country is, that every 
man can enjoy and carry out, free from molestation, his conscientious 
religious views. So long as this continues our country must prosper, 
and will continue to prove a refuge for the oppressed and the perse- 
cuted of all lands. 

" The main points of difference," Mr. Gorrie tells us, " between 
this branch of the church and the sister Scottish churches in America 
appear to be, that the latter are more exclusive in their fellowship, 
and more sectarian in their views, being what may be called close com- 
munionists, and adhering rigidly to all the forms and practices of the 
Kirk of Scotland, in their manner of worship and the use of the Psalms 
of David in Metre, as set forth by the General Assembly of the Kirk ; 
while the Associate Reformed Presbyterians are more liberal in their 
views, and less rigid in their adherence to the old Scotch practices. 
Hence the worship of the latter body is more like that of the American 
Presbyterians, allowing as they do the use of Watts's and other ver- 
sions of psalms and hymns. As this denomination has no general con- 
ventional representative body, such as a General Synod or Assembly, 
having the power of legislating for the entire Church, there exists, as 
might be expected, a variety of views in relation to minor prudential 
matters, and a slight difference of administration in different places, as 
also in their mode of worship." 

A considerable degree of attention has always been devoted by 
this body to the education of their ministry, and perhaps no one of the 
smaller sections of the Christian Church has been favored with more 
eminent men. In 1800 steps were taken for the establishment of a 
Theological Institution ; and the late Dr. J. M. Mason was sent as an 
agent to England and Scotland to advance its interests. He returned, 
bringing with him some six thousand dollars in money and books, and 
five Scottish ministers. In 1804 the Seminary, one of the very highest 
character, commenced its operations in the city of New York, having 
Dr. Mason at its head as Professor of Theology. 

Of this truly great man, of whose preaching the eloquent Robert 
Hall, after he had heard him in England, said it produced on his mind 
such an effect that he thought he could himself never preach again, 
the Rev. Dr. M'Elroy, when preaching his funeral sermon, truly said, 
" Dr. Mason was formed to be great. Upon whatever his mind exert- 
ed itself, it left the impress of gigantic might ; Power was his attribute 
— power of intellect — power of feeling. He was capable alike of the 
sublimest thought, and of the deepest pathos, In the pulpit, most of 



702 Reformed Churches. 

you have witnessed and felt the force of his impassioned eloquence. 
There was majesty in his very personal appearance. His figure erect, 
his countenance beaming with intelligence, " Wisdom" almost literally 
"making his face to shine" — the moment he ascended the sacred desk, 
you felt that you were in the presence of no ordinary man. And when 
he commenced, his mind thoroughly disciplined, a master of language, 
master of his theme, his whole soul melted into tenderness, illustrating 
and adorning all his positions with the most apt, and rich, and glowing 
imagery, resistance was vain. The finest feelings of the heart were 
touched, and you were convinced, awed, subdued, almost entranced. 
Probably no man ever possessed the power in so high a degree, of do- 
ing just what he pleased with his audience. How often have I seen 
the smile, one moment, play upon the faces of his whole congregation, 
and the next perhaps by a transition deeply serious, and touchingly 
tender, their whole souls were awed, and the starting tear betrayed 
the prevailing emotion ! How was this ? Was it owing entirely to 
his stupendous intellect ? No ! It was owing in part to the fact, that 
he never spent his own strength or his people's time, on subjects of 
comparatively little importance. He was for getting rid of the vices 
that are in the world, before he would trouble himself with its 
follies ; and accordingly Jesus Christ and him crucified was the grand 
theme of all his ministrations ; and it was owing, farther, to his 
thorough acquaintance with human nature, with the various springs 
of human action. Having studied man as well as his Bible, he 
knew every avenue to the human heart — knew how to reach the 
sinner's conscience, and make him tremble, and also how to administer 
consolation to the wounded spirit." 

Few men better knew what a sermon ought to be than Dr. 
Mason. On one occasion, after the delivery of a discourse appointed 
for the day, and which he and others were expected to criticise, he 
was observed to remain silent much longer than usual for him on 
similar occasions, apparently absorbed in thought, and hesitating 
whether to express his opinion of the performance or not. At length 
he was appealed to by some one, and asked, whether he had any 
remarks to make. He arose, and said, '•' I admire the sermon for the 
beauty of its style — for the splendor of its imagery — for the correct- 
ness of its sentiments — and for the point of its arguments ; but, sir, 
it wanted one thing ;" and then pausing till the eyes of all were fixed 
upon him, he added, " It needed to be baptized in the name of the 
Lord Jesus Christ to entitle it to the name of a Christian ser- 
mon." 

Dr. Mason was as remarkable for the amiableness of his temper, 



Associate Reformed Presbyterian Church. 703 

as for any other feature in his character. He was accustomed to visit 
some small congregations in the country, and was once returning from 
one of these excursions, when he stopped at the house of a friend 
for some refreshment. Some bread and milk were handed to him 
with an iron spoon. On his return he pleasantly mentioned the cir- 
cumstance among his friends ; and his remark about the iron spoon 
soon reached the ears of his kind hostess. She replied, with grief, 
that she was sorry Dr. Mason had made himself merry at her ex- 
pense ; for if she had possessed a silver spoon, he should certainly 
have used it ; as it was, she furnished him with the best she had. 
This being told him, he mounted his horse, and rode more than fifty 
miles, to apologize for his thoughtless speech, and to ask the old lady's 
pardon. 

One fact more must be told of this eminent man, and it is the 
more important as it answers a common objection often made by the 
thoughtless against Christians. A young infidel was heard by Dr. 
Mason scoffing at religion on account of the misconduct of its pro- 
fessors. Dr. Mason asked, " Did you ever know an uproar to be made 
when an unbeliever went astray from the paths of morality ?" Of 
course the answer was in the negative. " Then, don't you see," ask- 
ed the doctor, " that by expecting the professors of Christianity to be 
holy, you admit it to be a holy religion, and thus pay it the highest 
compliment in your power ?" The reader is prepared for the state- 
ment that the young man was silent. 

The Associate Reformed Presbyterian Church has now 3 Synods : 
that of New York, the West, and the South, and about 22 Presbyteries. 
They have 4 Theological and Literary Institutions, about 230 minis- 
ters, 330 churches, and nearly 27,000 members. 




THE REFORMED PRESBYTERIANS, OR COVENANTERS, 



A Y be described as the somewhat rigid and se- 
vere Puritans of the great Presbyterian body. 
They are the successors of the Scottish Presby- 
terians, who in the seventeenth century once 
and again entered into the Solemn League and 
Covenant, believing as they did, that nations, 
as such, are bound to the worship and service of God. And though 
the circumstances which originally called forth the document we shall 
just now give, no longer exist, yet they believe it to be important to 
place before the professedly Christian nations of the earth a constant 
practical protest against founding governments on purely civil princi- 
ples. On this account they live in our country simply as aliens, vote 
for no officers, serve on no juries, nor will they take an oath of allegi- 
ance or naturalization in this or any other country. With these views 
they can, of course, find faults in any and every constitution, and ren- 
der but comparatively small service to the community in which they 
reside. 

There is in their history much that is pleasant and instructive ; 
and we shall therefore proceed to state a few of its most prominent 
facts. 

The solemn transaction of 1638 is so intensely interesting that we 
make no apology for giving the description of it as furnished us in 
Dr. Hetherington's History of the Church of Scotland : — 

At length the important day, the 2Sth of February, dawned, in 
which Scotland was to resume her solemn covenant union with her 
God. All were fully aware that on the great transaction of this day, 
and on the blessing of God upon it, would depend the welfare or the 
woe of the Church and kingdom for generations to come. By day 
break all the commissioners were met ; and the Covenant being now 
written out, it was read over, and its leading propositions deliberately 
examined, all being invited to express their opinions freely, and every 
objection patiently heard and answered. From time to time there ap- 
peared some slightly doubtful symptoms, indicative of possible disu- 
nion ; but these gradually gave way before the rising tide of sacred 
emotion with which almost every heart was heaving. Finally, it was 
agreed that all the commissioners who were in town, with as many of 
704 



Covenanters. 705 

their friends as could attend, should meet at the Greyfriar's Church in 
the afternoon, to sign the bond of union with each other, and of cove- 
nant with God. 

As the hour drew near, people from all quarters flocked to the 
spot ; and before the commissioners appeared, the church and church- 
yard were densely filled with the gravest, the wisest, and the best of Scot- 
land's pious sons and daughters. With the hour approached the men — 
Rothes, Loudon, Henderson, Dickson, and Johnston appeared, bearing 
a copy of the Covenant ready for signature. The meeting was then 
constituted by Henderson, in a prayer of very remarkable power, 
earnestness, and spirituality of tone and feeling. The dense multitude 
listened with breathless reverence and awe, as if each man felt him- 
self alone in the presence of the Hearer of prayer. When he concluded 5 
the Earl of Loudon stood forth, addressed the meeting, and stated, ex- 
plained, and vindicated the object for which. they were assembled. He 
very judiciously directed their attention to the Covenants of other days, 
when their venerated fathers had publicly joined themselves to the 
Lord, and had obtained support under their trials, and deliverance from 
every danger; pointed out the similarity of their position, and the con- 
sequent propriety and duty of fleeing to the same high tower of Al- 
mighty strength ; and concluded by an appeal to the Searcher of hearts, 
that nothing disloyal or treasonable was meant. Johnston then un- 
rolled the vast sheet of parchment, and in a clear and steady voice read 
the Covenant aloud. He finished and stood silent. A solemn stillness 
followed — deep, unbroken, sacred. Men felt the near presence of that 
dread Majesty to whom they were about to vow allegiance ; and bowed 
their souls before Him, in the breathless awe of silent, spiritual ado- 
ration. 

Rothes at length with subdued tone, broke the silence, stating 
that if any had still objections to offer, they should repair, if from the 
south or west parts of the kingdom, to the west door of the church, where 
their doubts would be heard and resolved by Loudon and Dickson ; if 
from the north or east, to the east door, where the same would be 
done by Henderson and himself. " Few came, proposed but few 
doubts, and these few were soon resolved." Again a deep and solemn 
pause ensued ; not the pause of irresolution, but of modest diffidence, 
each thinking every other more worthy than himself to place the first 
name upon this sacred bond. An aged nobleman, the venerable Earl 
of Sutherland, at last stepped slowly and reverentially forward, and 
with throbbing heart and trembling hand subscribed Scotland's Cove- 
nant with God. All hesitation in a moment disappeared. Name fol- 
lowed name in quick succession, till all within the church had given 

45 



706 Reformed Churches. 

their signatures. It was then removed into the church-yard, and 
spread out on a level grave-stone, to obtain the subscription of the as- 
sembled multitude. Here the scene became, if possible, still more im- 
pressive. The intense emotions of many became irrepressible. Some 
wept aloud ; some burst into a shout of exultation ; some after their 
names added the words " Till death," and some opening a vein sub- 
scribed with their own warm blood. As the space became filled they 
wrote their names in a contracted form, limiting them at last to the 
initial letters, till not a spot remained on which another letter could be 
inscribed. There was another pause. The nation had framed a Cov- 
enant in former days, and had violated its engagements — hence the ca- 
lamities in which it had been and w T as now involved. . If they, too, 
should break this sacred bond, how deep would be their guilt! Such 
seem to have been their thoughts during this period of silent commun- 
ing with their own hearts ; for, as moved by one spirit, and doubtless 
they were moved by the one Eternal Spirit with low heart-wrung 
groans, and faces bathed in tears, they lifted up their right hands to 
heaven, avowing, by this sublime appeal, that they had now " Joined 
themselves to the Lord in an everlasting Covenant, that shall not be 
forgotten." 

By this time the reader will very naturally have a strong desire 
to read this " Solemn League and Covenant," and we proceed to 
gratify his curiosity. In so doing, however, we have two remarks to 
offer ; the first is, that we have been led to transcribe it from " Hether- 
ington's History of the Westminster Jlssembly," because it is deeply 
interesting and valuable in itself, — it is comparatively little known, 
and has very often been grossly misrepresented. The second remark 
is, that we give it, except its title, in the precise form in which it was 
taken first by the Assembly of Divines in 1643, and on several occa- 
sions afterwards, as the reader w T ill soon see. The alterations from 
the one subscribed in 163S were but very small. 

c - The Solemn League and Covenant, for reformation and de- 
fence of religion, the honor and happiness of the king, and the peace 
and safety of the three kingdoms of Scotland, England, and Ireland ; 
agreed upon by Commissioners from the Parliament and Assembly of 
Divines in England, with Commissioners of the Convention of Estates 
and General Assembly of the Church of Scotland, and by both Houses 
of Parliament, and the Assembly of Divines in England, and taken 
and subscribed by them anno 1643 ; and thereafter, by the said au- 
thority, taken and subscribed by all ranks in Scotland and England the 
same year ; and ratified by act of the Parliament of Scotland, Anno 
1644." [And again renewed in Scotland, with an acknowledgment 



Covenanters. 707 

of sins and engagement to duties, by all ranks Anno 1648, and by 
Parliament, 1649 ; and taken and subscribed by King Charles II., at 
Spey, June 23, 1650; and at Scoon, January 1, 1651.] 

" We, Noblemen, Barons, Knights, Gentlemen, Citizens, Bur- 
gesses, Ministers of the Gospel, and commons of all sorts, in the 
kingdoms of Scotland, England, and Ireland ; by the providence of 
God, living under one king, and being of one Reformed religion, hav- 
ing before our eyes the glory of God, and the advancement of the king- 
dom of our Lord and Saviour Jesus Christ, the honor and the happi- 
ness of the king's majesty, and his posterity, and the true public 
liberty, safety, and peace of the kingdoms, wherein every one's private 
condition is included : And calling to mind the treacherous and bloody 
plots, conspiracies, attempts, and practices of the enemies of God, 
against the true religion and professors thereof in all places, especially 
in these three kingdoms, ever since the reformation of religion ; and 
how much their rage, power, and presumption, are of late, and at this 
time increased and exercised, whereof the deplorable state of the church 
and kingdom of Ireland, the distressed state of the church and king- 
dom of England, and the dangerous state of the church and kingdom 
of Scotland, are present and public testimonies, we have now at last 
(after other means of supplication and remonstrance, protestation, and 
sufferings,) for the preservation of ourselves and our religion from utter 
ruin and destruction, according to the commendable practice of these 
kingdoms in former times, and the example of God's people in other 
nations, after mature deliberation, resolved and determined, to enter 
into a mutual and Solemn League and Covenant, wherein we all sub- 
scribe, and each one of us for himself, with our hands lifted up to the 
Most High God, do swear : — 

" I. That we shall sincerely, really, and constantly, through the 
grace of God, endeavor, in our several places and callings, the preserv- 
ation of the Reformed Religion in the Church of Scotland, in doctrine, 
worship, discipline, and government, against our common enemies ; the 
reformation of religion in the kingdoms of England and Ireland, in doc- 
trine, worship, discipline, and government, according to the word of 
Go(\, and the example of the best Reformed churches, and shall en- 
deavor to bring the churches of God in the three kingdoms, to the 
nearest conjunction and uniformity in religion, confession of faith, form 
of church government, directory for worship, and catechising, that we 
and our posterity after us, may, as brethren, live in faith and love, and 
the Lord may delight to dwell in the midst of us. 

"II. That we shall in like manner, without respect of persons, 
endeavour the extirpation of popery, prelacy (that is church govern- 



708 Reformed Churches. 

ment by archbishops, bishops, their chancellors and commissaries, 
deans, deans and chapters, archdeacons, and all other ecclesiastical of- 
ficers depending on that hierarchy,) superstition, heresy, schism, pro- 
faneness, and whatsoever shall be found contrary to sound doctrine and 
the power of godliness, lest we partake in other men's sins, and thereby 
be in danger to receive of their plagues ; and that the Lord may be 
one, and his name one, in the three kingdoms. 

" III. We shall with the same sincerity, reality, and constancy, 
in our several vocations, endeavor, with our estates and lives, mutually 
to preserve the rights and privileges of the parliaments, and the liber- 
ties of the kingdoms ; and to preserve and defend the king's majestic 
person and authority, in the preservation and defence of the true reli- 
gion, and liberties of the kingdoms ; that the world may bear witness 
with our consciences of our loyalty, and that we have no thought or in- 
tention to diminish his majesty's just power and greatness. 

"IV. We shall, also, with all faithfulness, endeavor the discovery 
of all such as have been, or shall be, incendiaries, malignants, or evil 
instruments, by hindering the reformation of religion, dividing the king 
from his people, or one kingdom from another, or making any factions 
or parties among the people, contrary to this League and Covenant ; 
that they may be brought to public trial, and receive condign punish- 
ment, as the degree of their offences shall require or deserve, or the su- 
preme judicatures of both kingdoms respectively, or others having 
power from them for that effect, shall judge convenient. 

" V. And whereas the happiness of a blessed peace between these 
kingdoms, denied in former times to our progenitors, is, by the good 
providence of God, granted unto us, and hath been lately concluded 
and settled by both parliaments ; we shall, each one of us, according 
to our place and interest, endeavor that they may remain conjoined in 
a firm peace and union to all posterity; and that justice may be done 
upon the wilful opposers thereof, in manner expressed in the precedent 
article. 

" VI. We shall, also, according to our places and callings, in this 
common cause, of religion, liberty, and peace of the kingdoms, assist, 
and defend all those that enter into this League and Covenant, in the 
maintaining and pursuing thereof; and shall not suffer ourselves, di- 
rectly or indirectly, by whatsoever combination, persuasion, or tenor, 
to be divided or withdrawn from this blessed union and conjunction, 
whether to make defection to the contrary part, or to give ourselves to 
a detestable indifference and neutrality, in this cause, which so much 
concerneth the glory of God, the good of the kingdom, and the honor 
of the king ; but shall, all the days of our lives, zealously and con- 



Covenanters. 709 

stantly continue therein against all opposition, and promote the same 
according to our power, against all lets and impediments whatsoever ; 
and what we are not able ourselves to suppress and overcome, we shall 
reveal and make known, that it may be timely prevented or removed. 
All which we shall do as in the sight of God. 

"And because these kingdoms are guilty of many sins and pro- 
vocations against God, and his Son Jesus Christ, as is too manifest by 
our present distress and dangers, the fruits thereof; we profess and 
declare before God and the world, our unfeigned desire to be humbled 
for our own sins, and for the sins of these kingdoms, especialty, that 
we have not, as we ought, valued the inestimable blessing of the Gos- 
pel ; that we have not labored for the purity and power thereof; and 
that we have not endeavored to receive Christ in our hearts, nor to 
walk worthy of him in our lives, which are the causes of other sins and 
transgressions so much abounding amongst us ; and our true and un- 
feigned purpose, desire and endeavor, for ourselves and all others under 
our power and charge, both in public and in private, in all duties we 
owe to God and man, to amend our lives, and each one to go before 
another in the example of a real reformation, that the Lord may turn 
away his wrath and heavy indignation, and establish these churches 
and kingdoms in truth and peace. And this Covenant we make in the 
presence of Almighty God, the Searcher of all hearts, with a true in- 
tention to perform the same, as we shall answer at that great day, 
when the secrets of all hearts shall be disclosed ; most humbly beseech- 
ing the Lord to strengthen us by his Holy Spirit, for this end, and to 
bless our desires and proceedings with such success as may be deliver- 
ance and safety to his people, and encouragement to other Christian 
churches groaning under, or in danger of the yoke of anti-christian 
tyranny, to join in the same or like association and covenant, to the 
glory of God, the enlargement of the kingdom of Jesus Christ, and 
the peace and tranquillity of Christian kingdoms and commonwealths." 

It is well known that in 1666 the Covenanters of Scotland, per- 
haps, on account of their comparatively small numbers, unwisely, but 
zealously exerted themselves to deliver their country from the cruelties 
they endured from prelatic tyranny. Their sad failure was, a few 
years since thus pathetically commemorated by an anonymous writer in 
'■' The Edinburgh Evening Post ;" — 

Ah! days by Scotia still deplored, 
A faithless king and bigot lord, 
Against their subjects drew the sword. 
Sent forth their foes malignantly. 



710 Reformed Churches. 

Firm in the faith of gospel truth, 
Stood hoary age and guileless youth, 
Against oppressors void of ruth, 
In cold blood killing wantonly. 

On yonder heights their blood was shed, 
And many a faint and drooping head 
Made on the sod its dying bed, 
The spirit soaring joyfully. 

And those who fled before their foes, 
Saw days of darkness round them close ; 
But faithful, fearless, midst their woes, 
Stood patient in adversity. 

Their preachers silenced and deposed, 
The house of prayer against them closed, 
They on the mountain heath reposed: 
But though in great perplexity, — 

Their harps were not on willows hung, 
But still in tune and ready strung, 
Till mountain echoes round them rung, 
To songs of joyful melody. 

Though from their friends and home exiled, 
Lone wanderers in the desert wild, 
The wilderness around them smiled ,* 
For Heaven approved their constancy. 

The first members of this body of whom we have any knowledge 
in this country, were three ministers and several ruling elders, who, 
in 1774, organized themselves, soon after their arrival from Scotland, 
into the Reformed Presbytery. Various changes took place in their 
early history, so that sometimes, when they united with other families 
of the Presbyterian body, their visibility as Covenanters seemed lost. 
In 1798, the Reformed Presbytery of the United States of North 
America was constituted in the city of Philadelphia, and has ever since 
gone on to increase, though several unhappy contentions and divisions 
have marked their career. 

In their church government, they are strict Presbyterians, and 
exceeding rigid in their adherence to discipline ; in doctrine they are 
severely Calvinistic, and they withhold communion with all persons 
who in any degree differ from them. In worship they use exclusively 



Covenanters. 711 

the Scottish version of the Psalms. They have, we believe, one or 
two periodical publications, maintain a small Theological Institution, 
and are making but slow progress in our land or elsewhere. They 
have, probably, about fifty churches, and from five to six thousand 
members, chiefly in the Scotch and Irish settlements of our 
country. 




Secoxd Dutch Reformed Church PHnADELPHiA. 



REFORMED PROTESTANT DUTCH CHURCH OF NORTH AMERICA. 




R E C E NT Circular addressed to the minis- 
ters, elders, deacons, and members of this body, 
assumes the title we have just given to be the 
true distinctive name of what has heretofore 
been usually called The Dutch Reformed 
Church. The said Circular says that " The 
present title of our church is expressive, distinctive, and historical. The 
word "Dutch" in that title, signifies "of or relating to Holland," and 
it has no reference to Germany or Germans. The Reformed Church of 
Holland planted the first churches in the present States of New York 
and New Jersey, and for a long time continued to foster them. At 
length the Church of England was established in these two States ; and 
as that was also a "Reformed" church, it became necessary to add the 
word " Dutch" to the name of the older denomination, in order to show 
its origin distinctly. Legislative authority subsequently recognized its 
present corporate title " The Reformed Protestant Dutch Church 
in North America." With that church — of Holland origin and Ameri- 
can increase — we desire to remain connected. The circular proceeds 
to argue against the proposed change in the name of the body, and 
against merging its existence in that of other kindred denominations 
The argument brings out the following interesting facts : — 
712 



Reformed Dutch Church. 713 

" The reputation of the Reformed Protestant Dutch Church in this 
country, has been earned by two centuries of undeviating adherence to 
the principles of the Reformation, and by an honorable estimate of the 
character of that nation from which its system was derived. The men 
of Holland were inferior to none in the world in virtue, courage and 
piety. The Synod of Dort, in which the creed of the Dutch Church 
was established in 1619, was attended by representatives from the 
British and Continental Protestant Churches. 

"Its members were mew of eminent learning, who gave to the 
doctrines there declared, and which are now printed with our Liturgy, 
Catechism, and Canons, in the Psalm Books of our church, their cordial 
approbation. The distinctive name which identifies our church with 
these antecedents, we gratefully cherish ; and we also believe that it 
has been the means of attracting large accessions of those from other 
denominations who sympathize with us, and who respect those that 
respect themselves. In this new land the Dutch Church has become a 
firm, steady, and united body. Its statistics are sufficiently encourag- 
ing. In 1814 there were 8 churches in the city of New York ; 1832 
there were 13 ; in 1842 there were 16 ; in 1852 there were 23 ; and 
the whole denomination had increased from 118 churches and 73 minis- 
ters in 1814, to 322 churches and 332 ministers in 1852. Within the 
last four years, 53 churches and 36 ministers have been added. The 
growth of our church has perhaps been as rapid as was healthy or as 
circumstances allowed. It has passed beyond the States of New York 
and New Jersey into Pennsylvania and the great West. Its Board of 
Domestic Missions cannot, even now, meet the calls for aid made upon 
it by new churches organized or proposed to be organized in regions 
where the Dutch has hitherto been an unknown denomination. Its 
name has already become familiar in the islands of the sea and in the 
heathen lands where its foreign missionaries labor. Its College, Theo- 
logical Seminary, and its Board of Education are flourishing under 
liberal endowments contributed by those who loved not less the name, 
than the virtues of the founders of their church." 

In giving this somewhat long extract, which, however, we could 
not well abridge, we are aware, that we have overrun its early history, 
and w T e therefore now go back to its beginning. 

This body of Christians claim to be the oldest Presbyterian church 
in North America, and we are not aware that the claim has ever been 
disputed. It descended immediately from the church of Holland ; and 
for about a century after its commencement in this country, it hung in 
colonial dependence on the Classis of Amsterdam, and the Synod of 
North Holland ; and it was unable to ordain a minister, or perform any 



714 Reformed Churches. 

ecclesiastical function, without a reference to the parent country and 
the mother church. 

The origin of this Church will lead us back to the earliest history 
of the city and state of New York ; for they were first settled, as well 
as New Jersey, by this people ; and by them a foundation was laid for 
the first churches of this denomination, the most distinguished of which 
were planted at New York, then called New Amsterdam, Flatbush, 
Esopus, and Albany. The church at New York was probably the 
oldest, and was founded in or before the year 1639, or as Dr. Brown- 
lee believes, as early as 1619. This is the earliest period to which its 
records conduct us. The Dutch West India Company, it is said, 
brought ministers of the gospel to our shores, and therefore its first 
churches were connected with Holland. The Dutch church was the es- 
tablished religion of the colony until it surrendered to the British in 

1664, soon after which it became greatly changed. An Act was passed 
which went to establish the Episcopal Church as the dominant party ; 
and for almost a century after, the Dutch and English Presbyterians, 
and all others in the colony, were compelled to contribute to the sup- 
port of that church. 

The first minister was the Rev, Everadus Bogardus, from Holland, 
though neither the time of his arrival nor the length of his extended 
ministry can now be told. Tradition says, that he became blind, 
and that on his return to Holland in his old age, the vessel was wreck- 
ed, and all on board perished. The records of the city of New York 
relate, that during his ministry a female who had slandered this worthy 
man, was compelled to appear at the fort at the sound of the bell, to 
say (i She knew he was honest and pious, and that she lied falsely." 

Persecution very soon followed the cession of New York to the 
British. It is true, that one of the conditions of the settlement, as 
published by the Duke of York, ran "In all territories of his Royal 
Highness, liberty of conscience is allowed ; provided such liberty is 
not converted to licentiousness, or the disturbance of others in the exer- 
cise of the Protestant Religion." But, alas, in this very document the 
cloven-foot was made apparent. "Every township is obliged to pay 
their minister, according to such agreement as they shall make with 
him, and no man to refuse his proportion ; the minister being elected 
by the major part of the householders, inhabitants of the town." In 

1665, we find Governor Nicolls authorizing the mayor and aldermen 
to raise "1,200 guilders" for the support of the Dutch ministers in 
the city. But the law of license was strictly adhered to by him. No 
clergyman could perform a marriage ceremony without a license from 
the Governor, or his Council. Even schoolmasters could not teach 



Reformed Dutch Church. 715 

without a license. And there is a record of the sexton of the Dutch 
church at Albany, applying to the Governor and Council, for the per- 
mission to bury " Lutherans and all," in his burying ground ; which, 
of course, was granted. About this time also, a Lutheran clergyman, 
of the name of Fabricius, being accused of disturbing the peace by 
preaching his peculiar sentiments, was in consequence publicly repri- 
manded by the Governor. Happy indeed is the alteration which in 
these things has since taken place. 

On the whole, however, the Dutch church enjoyed a larger mea- 
sure of freedom than was conceded to any other dissenters from the 
church established by law. Whatever they might have to complain 
of in this way, arose from dissentions and assumptions among them- 
selves. The first judicature higher than a consistory among this peo- 
ple was a Cestus, formed in 1747. The objects and powers of this 
Assembly, which had been conceded to them at their own earnest re- 
quest, by the Church of Holland, were merely those of advice and fra- 
ternal intercourse. The first regular Classis was formed in 1757. But 
its foundation involved the infant church in the most unhappy collis- 
sions, which sometimes threatened its very existence. These disputes 
continued for many years, by which two parties were raised in the 
church, one of which was for an ecclesiastical subordination to the 
judicatories of the mother church and country, and the other against 
it. These disputes, in which eminent men were concerned on both 
sides, besides disturbing their own peace and enjoyment, every where 
occasioned unfavorable impressions among their brethren. 

All this while, great changes among the American Dutch were ra- 
pidly going on. The young people were almost universally educated 
to speak and to understand the English language, and it was soon dis- 
covered that unless English preaching was introduced, and that too of 
the best kind, a vast majority of these rising hopes of the church would 
worship only among the Episcopalians. In 1653, the Rev. Dominie 
Drisius arrived from Holland to preach in Dutch, in English, and in 
French. But the first man who preached exclusively in English was 
the Rev. Dr. Laidlie, a Scotchman by birth and education, but who 
had been a pastor in Holland. He arrived at New York in 1764, 
preached to an immense audience, and was at once favored with an ex- 
tensive revival of religion. Dr. Brownlee tells a fact concerning him, 
that once in a prayer meeting, after he had presented some very ardent 
and appropriate petitions to heaven, some of the aged people gathered 
round him and said, *'Ah! Dominie, many an earnest prayer did we, 
offer up in Dutch, for your coming among us ; and, truly, the Lord 
has answered us in English, and has sent you among us !" The 



716 Reformed Churches. 

worthy doctor was a man of great eloquence, popularity, and useful- 
ness. He died in 1778 while exiled from his church by the British 
army. 

After many trials and difficulties, in 1770 this body originated a 
collegiate institution, but soon after divisions seemed to threaten their 
very existence. Under these circumstances the late Rev. Dr. Living- 
ston came from Holland, and soon effected entire harmony among all 
parties. The college, which had nearly died out, as the effect of the 
proceedings of the revolutionary war, was resuscitated, and has con- 
tinued to grow in prosperity till this hour, under the name of Rutger's 
College, having now also connected with it the Theological Seminary 
at New Brunswick. The buildings, their plan of study, and their 
internal condition are all that their best friends can desire. 

We are unwilling to commit an act of injustice, in saying nothing 
more of Dr. Livingston once the president and one of the professors 
in the college. He was a man of equal dignity and piety, and left 
behind him many evidences of his great and extensive usefulness. 
The late Dr. Alexander has placed on record a pleasing narrative which 
he received from Dr. L. himself. While a student at the University 
of Utrecht, a number of pious persons, from the town, and among the 
students, were accustomed to meet for free conversation on experi- 
mental religion, and for prayer and praise, in a social capacity. On 
one of these occasions, when the similarity of the exercises of the 
pious, in all countries and ages, was the subject of conversation, it 
was remarked by one of the company, that there was then present a 
representative from each of the four quarters of the world. These 
were Dr. Livingston, from America ; a young man from the Cape of 
Good Hope ; another student from one of the Dutch possessions in the 
East Indies ; and many natives of Europe, of course. It was there- 
fore proposed, that at the next meeting, the three young gentlemen 
first referred to, together with an eminently pious young man of Hol- 
land, should each give a particular narrative of the rise and progress 
of the work of grace in his soul. The proposal was universally ac- 
ceptable ; and, accordingly a narrative was heard from a native of each 
of the four quarters of the globe ; of their views and feelings ; their 
trials, temptations, etc. The result was highly gratifying to all pres- 
ent, some of whom said they had never before witnessed so interesting 
a scene. 

Another fact may be given equally illustrative of Dr. Livingston's 
character. He happened once to be a fellow-passenger, on one of the 
North River steamboats, with Louis Bonaparte, the ex-king of Hol- 
land, As the doctor was walking the deck in the morning, and gazing 



Reformed Dutch Church. 717 

at the refulgence of the rising sun, which appeared to him unusually 
attractive, he passed near the distinguished stranger, and, stopping for 
a moment, accosted him thus : "How glorious, sir, is that object !" 
The ex-king assenting, Dr. Livingston immediately added, " And how 
much more glorious, sir, must be its Maker, — the Sun of Righteous- 
ness !" A gentleman who overheard this short incidental conversa- 
tion, being acquainted with both personages, now introduced them to 
each other, and a few more remarks were interchanged. Shortly after, 
the Doctor again turned to the ex-king, and with the air of polished 
complaisance for which he was very remarkable, invited him first, 
and then the rest of the company, to attend morning prayer. It is 
scarcely necessary to add, that the invitation was promptly complied 
with. 

Nor will the reader complain if we here furnish an anecdote of 
another eminent minister of the Reformed Protestant Dutch Church — 
the Rev. Dr. Meyer, of Esopus, now called Kingston. On one Sab- 
bath, he preached a sermon on the doctrine of regeneration, — its Agent 
— Nature — and Necessity, closing with a heart-searching examination 
of the souls of his audience, describing the proofs of its existence, 
and furnishing evidences to show that many of them had not experi- 
enced this great change. When he came down from the pulpit, one 
of the elders refused to give him, as usual, the right hand of fraternal 
recognition and approbation, as is the pleasant custom in this church. 
" Ah, Dominie," exclaimed he, " I cannot give you my hand of ap- 
probation ; I cannot stand that, flesh and blood cannot endure that 
doctrine!" u True, very true," said Dr. Meyer, — " therefore is it the 
more manifestly Christ's holy doctrine ; on which account I do not cease 
to preach it." It is said that scenes of this kind frequently occurred 
in the older days of the church ; nor would it be matter of lamenta- 
tion if as clear signs of feeling were manifest now. One of the old 
divines used to say, that a sermon was utterly worthless which did 
not compel the hearer to quarrel, either with himself or with the 
preacher. 

The Government of the Reformed Dutch Church is Presbyterian. 
Dr. Miller, in his Life of Dr. Rodgers, says, that although the title 
of Presbyterian, is, in popular language, chiefly confined to the 
churches in Great Britain, and Ireland, and those who descended from 
them, who hold the doctrine of ministerial parity, and maintain a 
government by Presbyteries ; yet the term, as every well-informed 
reader knows, is much more extensive in its application. The Re- 
formed Churches of Holland, France, Germany, and Geneva, were all 
as really Presbyterian as that of Scotland. That is, they all unani- 



718 Reformed Churches. 

mously and decisively maintained the equality of ministers, the scrip- 
tural warrant of ruling- elders, and the government of larger districts 
of the church by Presbyteries and Synods ; in other words, by a num- 
ber of ministers and ruling elders, sitting judically, and deciding au- 
thoritatively on the general concerns of a church in a kingdom or 
province. Even the Lutheran churches in Germany, Sweden, Den- 
mark, etc., at the Reformation adopted the essential principles of Pres- 
byterian government. They have always maintained the ordaining 
power of Presbyters, and many of them have ruling elders in their 
ehurches. Luther himself, though only a Presbyter, ordained a number 
of ministers, and declared ordination by Presbyters to be the apostolic 
mode. Indeed, nearly the whole Protestant world, excepting the 
Church of England, and its descendants, at the period of the Refor- 
mation, either adopted Presbyterian principles in all their extent, or 
incorporated the essential parts of that system in their respective ec- 
clesiastical constitutions. As this system has elsewhere been so fully 
explained, it is not necessary to render a full exposition of it in this 
part of our volume. 

The Doctrines of this Church are those usually called Calvinis- 
tic. The Confession of Faith, as revised in the Synod of Dort in 
1618, and 1619, with its Canons, and the Heidelberg Catechism, are 
the recognized standards of the body, and are said to be regarded with 
a very firm adherence. 

The Worship of this body does not essentially differ from that of 
the Presbyterians in general. They have a Liturgy, which, however, 
is seldom used, excepting its forms for baptism and the Lord's Supper. 
Entering the house of worship on the Lord's day morning, their recog- 
nized duty is to kneel and engage in silent prayer ; the pastor then 
reads the ten commandments, the congregation sing, and the pastor 
pronounces a solemn benediction ; prayer, preaching, and a collection 
follow. The pastor is required to lecture on the Heidelberg Catechism 
in the afternoon of every Sabbath. Their preaching is usually more 
doctrinal than that of other bodies ; and their Psalmody is that of 
Watts greatly enlarged, specially prepared by a committee of the 
Church. 

A reference to the Statistics of this Church shall close our pre- 
sent article. They have in the United States 322 churches, 332 min- 
isters, and 36,297 members. The census of 1850 shows them to have 
324 church edifices, capable of accommodating 181,986 persons, and 
of the average value of $12,644; or of the aggregate value of 
$4,096,730. Rutger's College at New Brunswick, has the Presidency 
of Theodore Frelinghuysen, LL. D., with seven instructors ; its numbei 



Reformed Dutch Church. 719 

of Alumni is 513, of ministers 77, of students 85 ; and it has a Library 
of about 10,000 volumes. Its Theological Seminary, at the same 
place, has 3 professors, and 25 students, has educated 179 ministers, and 
has some 7,000 volumes in its Library. The Seminary has attached to 
it twelve scholarships, for poor young men devoted to the ministry. 
These were founded by a gift of 20,000 dollars from a venerable min- 
ister of the body, named Van Benschooten. The fund carries its bene- 
ficiaries through a complete scientific course, as well as theological 
studies. 

This body takes also a lively interest in both Domestic and For- 
eign Missions, liberally contributing to their support ; as also to a Sun- 
day School Union, and an Education Society. 



THE GERMAN REFORMED CHURCH. 




ITTLE else than the History 
of eminent men is the History 
of the World, as exhibited in 
books. Such was the sagacious 
remark of a writer in one of our 
own periodicals a few years 
ago. To this writer we ack- 
nowledge ourselves indebted for 
the sketch of Zuingle which 
we now proceed to transcribe. 
Zuingle, Luther, Melancthon, Calvin, and a few others of similar 
spirit, gave character to the Protestant Church in the sixteenth cen- 
tury. Whenever we recur to the scenes of that eventful period, our 
minds imperceptibly fasten on these distinguished individuals, as the 
representatives of all that was then interesting and great. We love 
to dwell on their memories, to retrace the record of their lives, and 
to learn from our own sympathies with their thoughts and feelings, 
wJaat it was to be a reformer in Christendom. It delights us, if we 
may gather up their reverend images, and wiping off the accumulated 
dust, be able to discover here and there a characteristic feature. 

Ulric Zuingle, the celebrated reformer of Switzerland, was born 
of worthy parents, on the 1st of January, 1487, at Wildehausen, in the 
county of Toggenburgh, a part of Switzerland lying south of the can- 
ton of St. Gal, and east of Zurich. He early discovered that precocity 
of genius which too often is but an omen of early decay. His active, 
sprightly, comprehensive mind made pastime of all the studies which 
usually task the powers of boyhood ; and he passed from stage to stage 
in the progress of his education, with a rapidity that astonished his in- 
structors. History, however, fails to give us the little incidents which 
first tried his energies, and curiosity inquires in vain for those develop- 
ments which would exhibit the germ of his future character. We are 
obliged to make our acquaintance with him as he appears in the 
business of public life, and to search out, as we can, the peculiari- 
720 



German Reformed Church. 721 

ties of his mind, in the midst of complex and varying circumstances. 
Nothing more is known than that he soon became familiar with lan- 
guages, music, poetry, and history ; and afterwards with vigorous reso- 
lution, mastered the subtilties of the prevailing philosophy. He then 
hastened from the technical jargon of the schools, to engage in what 
he felt to be the more congenial studies of Christian theology ; but his 
ingenuous mind was deeply agitated when he found within that sacred 
enclosure " Confusion worse confounded." He gazed for a while, first 
with astonishment, then with loathing, as one looks around on the dis- 
orders of a promiscuous crowd, and finally moved on in the way 
which his own good sense directed. 

At the age of eighteen, he was chosen pastor of a little church 
at Glarus, where for several years he studied and explained the Scrip- 
tures, as he says, in humble dependence on the enlightening influences 
of the Holy Spirit. In the year 1516, he removed to a place called 
the Hermitage, famous for pilgrimages to the Virgin Mary, and began 
to preach boldly the doctrines of the Gospel, in opposition to some of 
the tenets of the Catholic Church. This happened just about one 
year before the gigantic Luther rose in his might to wrest from the 
Pope the wand of his usurped authority. A short time after, Zuingle 
w r as invited to the capital of Zurich, and there commenced a splendid 
career of usefulness, which was too soon terminated by his death. He 
died in battle, on the 11th of October, 1531, at the age of 44 years. 
Humanity is here obliged to pause and shed a tear over his untimely 
end, not more on account of the great loss sustained by the world, and 
the indignity done to his person, than the unkind aspersions that 
have since been thrown upon his character, by men who have not 
known, or who could not appreciate his motives for engaging in such a 
contest. But he went not forth as a warrior. There were no arms 
in his hands. He only followed the people of his care, in conformity 
with the imperious custom of his country, to give them his counsel, 
and to pray for them in the hour of their danger. 

To Zuingle belongs the honour of being the first efficient reformer* 
WicklifTe it is true, had preceded him, and has since been called " The 
morning star of the Reformation;" but his light was extinguished be- 
fore the slumbering nations began to awake. The name of Luther was 
yet unheard in the cantons of Switzerland. But Zuingle had seen that 
the principles of Christianity were widely different from those imposing 
errors which then degraded the understandings and debased the hearts 
of men. With the spirit of a Christian, and the wisdom of an enlight- 
ened politician, he prepared to disenthrall his countrymen and the 

world. His plan was deep ; his purpose might be slow in its progress, 

46 



722 Reformed Churches. 

but he knew it must be sure of its accomplishment. He aimed at noth- 
ing less than the establishment of a thorough system of evangelical 
truth. To this he devoted all the resources of his extensive learning 
and energetic thought. He advanced moderately and cautiously, but 
firmly in his work ; and had it not been for the abusive sale of indul- 
gences, which now roused the indignation and nerved the arm of a 
fiercer champion against the Church of Rome, that huge fabric might 
not have suffered as it did from a single and dreadful shock, but its 
very foundations would have been undermined. For it was while 
Zuingle was working the entire destruction of the papacy, that Luther 
gave it an impatient blow, which was felt through Christendom, and 
drew upon him the attention of the world. The comparatively small 
reputation which the former has gained, may be regarded as a remark- 
able instance of the singular but weli known fact, that men are prone 
to judge of the importance of an enterprise by the event of it, and to es- 
timate the character of an individual by his ultimate success. Zuingle 
wanted only the opportunity of Luther, to be as successful and as con- 
spicuous as he ; Luther stood forth with a daring front in the centre 
of Europe ; Zuingle was shut up in the recesses of the Alps. 

There are also several points of contrast in the characters of these 
illustrious and nearly contemporary reformers ; which account in part, 
for the relative importance they hold in the estimation of mankind. 
Zuingle's faculties had sympathy and completeness; Luther possessed 
a certain directness and peculiarity of mind. The greatness of the one 
is partly lost in its exact proportions, that of the other is magnified by 
its bold and irregular prominence. Zuingle, though vigorous and de- 
cided, was self possessed and considerate. He waited for a comprehen- 
sive view of his subject, and kept a steady eye, in every thing he did, 
upon its probable effects. Luther was enthusiastic and reckless of 
consequences. A single object engrossed his soul. He saw things in- 
tuitively, and felt indignant that others did not see as he did ; and was 
astonished if any presumed to see more. No sooner had he detected 
an error or abuse, than he set the world in commotion to beat it down. 
His was the policy that excites admonition, Zuingle's that which the 
judicious will always approve. 

In his intellectual and moral endowments, Zuingle was eminently 
qualified to act his peculiar part in Switzerland. His mind partook 
strongly of the characteristics of his countrymen; it was active, vigor- 
ous, perspicacious, and free. With a capacious memory and lively im- 
agination, he possessed a soundness of judgment that never failed, and 
a maturity of thought that was seldom distrusted. His attainments 
were not the growth of superficial reading; he did not play on the in- 



German Reformed Church. 723 

sect wing of ephemeral poetry ; his faculties were disciplined by severe 
study, and chastened in the school of thorough classical learning. He 
was one of the most eminent scholars of the a^e. In his biblical criti- 
cisms, plain common sense and an extensive acquaintance with the 
forms of speech are his most shining qualities. He appears to singular 
advantage in contrast with that host of literal, allegorical, and meta- 
physical expositions who have "Darkened counsel by words without 
knowledge." As a theologian, he was comprehensive and clear, ac- 
knowledging no other guide but Scripture and the plainest dictates of 
reason. He never perverted any doctrines in order to adapt them to a 
theory, and every part of his simple system received light, strength, 
and beauty from the whole. His preaching was in harmony with his 
character— bold, instructive, and pungent. He portrayed vice in its 
native deformity, and thundered against it with a vehemence of expres- 
sion that made the guilty tremble. But withal there was a frankness 
and a generosity of manner, which made them feel that " While he 
scorned the vice he loved the man." 

Zuingle was in the best sense of the term, a liberal man. There 
were principles in his heart, with which bigotry could not coalesce, and 
into whose society it was not permitted to enter. Even in the unhappy 
controversy which he held with Luther, concerning the nature of the 
eucharist, he discovered a spirit of indulgence towards his opponent 
while at the same time he maintained, with unconquerable pertinacity, 
what he believed to be true. And if, in relation to the Baptists of 
Zurich, he even seemed to encourage intolerance, it was only on the 
same principle, by which the Pilgrim Fathers once persecuted the 
Quakers of New England, because they considered them too wild and 
frenzied to be endured in civilized society. He was alternately courted 
and suspected, cherished and abused, by men of different sentiments' 
and opposite interests. But he was independent ; neither friend nor 
foe could make him swerve from his purpose ; he could not be shut up 
to narrow exclusiveness, nor thrown open to a weak surrender of his 
faith. He was full of courtesy and generosity, yet dignified and firm ; 
like a noble elm that gracefully yields its flowing boughs to every 
breeze, but remains unmoved at its base mid storm and whirlwinds. 

No man ever possessed more fully the confidence of his fellow- 
citizens than Zuingle. He was the object of their admiration and their 
warm affection. He was their guide and their dependence; they 
boasted of his worth, and gave to his word the authority of a law. 
Senates eagerly sought his advice, and passed resolutions, and decided 
on treaties, agreeably to his counsel. He lived to see the system of 
Popish imposition legally abolished in his own canton, and other can- 



724 Reformed Churches. 

tons fast imitating the example. In truth, he emancipated his country, 
and gave to it the simplest form of that system of faith which Calvin 
afterwards matured. Gratitude for his services, as well as respect for 
his character, demand for him a place in our tenderest recollections. 
Let his self-confidence and arrogance be overlooked, while his magna- 
nimity prepossesses the heart. We have only to regret that history 
has done no more justice to the merits of the man, who, like his own 
Switzerland is little known and little talked of by the world, but ad- 
mired by every acquaintance for simplicity and grandeur. 

It has been truly said, that as the Dutch Reformed Church is the 
counterpart of the Church of Holland, so the German Reformed Church 
is the counterpart of the Reformed or Calvinistic Church of Germany. 
Its first principle is declared to be, that " The Bible is above all human 
authority, and to it alone must every appeal be made." On this prin- 
ciple Zuingle acted, while he was pastor of the Church of Glarus, in the 
early part of the seventeenth century, when he began in good earnest 
to investigate theological truth ; thus he opposed Popery, and on this 
ground also he controverted some of the most favorite views of his 
friend Martin Luther. 

Mr. Gorrie has very truly said, that "At the time of the Refor- 
mation two classes of Protestants existed ; those who believed in the 
corporeal or bodily presence of Christ in the Lord's Supper, who be- 
lieved also in the propriety of using pictures and images in places of 
worship, and who were in favor of retaining a portion of the rites and 
ceremonies of the Roman Church. These were called Lutherans, be- 
cause Luther strenuously clung to these doctrines and usages. Those 
who imbibed opposite views on all these controverted points were de- 
nominated German Reformed, Dutch Reformed, French Reformed, etc., 
according to the particular nation or locality where they had an ex- 
istence. 

Of the German Reformed Church, Zuingle may be considered the 
founder. While taking the same general views of scriptural truth as 
Luther, Melancthon, and their co-laborers, some of their common prin- 
ciples he carried much farther ; as, for instance, he not only renounced 
the doctrine of Transubstantiation, but went far beyond what was 
called the consubstantiation of Luther, and contended that Christ was 
only symbolically present in the elements of bread and wane at the 
Lord's Supper. Nor was he entirely agreed with the distinguished 
John Calvin. Their differences related to the Lord's Supper, on which 
Calvin held a middle theory betw T een Luther and Zuingle; — on church 
government, in reference to which Calvin was favorable to union be- 
tween church and state, and Zuingle labored for their entire separation ; 



German Reformed Church. 725 

— and on religious liberty, in his views of which Zuingle went much 
farther than his friend. We need not say, that on the whole Calvin, 
gained most adherents ; but the doctrines advocated by Zuingie have 
had and still have very many warmly attached friends. His views on 
the Lord's Supper are now, probably, acceded to by the vast majority 
of the Protestant world ; and those of church government and religious 
freedom are making mighty progress. 

The first members of the German Reformed Church in this country 
were some emigrants from Germany, who arrived in Philadelphia, in 
the early part of the eighteenth century. Their first organization was 
in Pennsylvania, but they soon began to extend into New Jersey, Ma- 
ryland, Virginia, the Carolinas, etc., till they are now to be found in 
almost every state ; and they would probably have been far more nu- 
merous than they are, had they not chiefly confined their attention to 
immigrants from Germany. 

In reference to the Doctrines of the German Reformed Church, 
there is some difficulty in speaking. It is true, that the Heidelberg- 
Catechism is professedly the standard of the body ; and that in Ger- 
many they add to this the Augsburgh Confession, as altered by IVIe- 
lancthon ; but it is also as true that they require no subscription to 
these or any other standards on the ordination of their ministers ; and 
some recent statements have been made, of which we have seen no con- 
tradiction, that doctrines have been taught in high places to which 
none of the Reformers would have consented. We suppose that none 
will deny that much laxity in doctrine is permitted among them ; and 
that Calvin and Wesley, Toplady and Pusey might all find advocates 
in their number. Not a few of their ministry at present take high 
ground on the doctrine of sacramental efficacy, and the value of 
tradition. 

The general Government of the German Reformed Church is 
Presbyterian, though slightly varied in name and details. Each con- 
gregation is governed by the elders and deacons, who form a vestry or 
consistory, the pastor, generally, being the chairman. The trustees 
of incorporated churches are also considered members of the vestry, 
with a vote on its questions. The body which stands next is the 
Classis, or Presbytery, which meets once a year. It is composed of a 
minister and elder from each church within its bounds, and to this body 
appeals are presented from the lower court. The next highest body 
is the Synod, composed of ministers and lay delegates from each 
Classis. There is no higher body than this, except when the latter 
bodies agree to call a General Assembly or Convention for special 
purposes. 



726 Reformed Churches. 

There are in the United States, two German Reformed Synods, 
eastern and western, entirely independent of each other, but maintain- 
ing fraternal intercourse by correspondence, at each annual meeting. 
At Mercersburgh, Pa., a College, Theological Institution, and a Gram- 
mar School exist, all under the control of this Church. The College 
was founded in 1835, and takes its name from John Marshall, the late 
distinguished Chief Justice of the United States. Its President is the 
Rev. John Nevin, D. D., who has under his control six instructors, and 
fifty-eight students ; the number of its Alumni is one hundred and fifty- 
five, seventy-six of them being ministers. Six thousand volumes com- 
pose its library. The Theological Institution originated in 1825 ; it 
has two professors and eighteen students ; it has educated one hundred 
and twenty-one persons, and has a library of six thousand volumes. 
In sustaining Foreign Missions, the German Reformed Church acts with 
the American Board of Commissioners; nor are they negligent of Do- 
mestic Missions. Two papers, one in the English language, and an- 
other in the German, together with a Quarterly Review, of a high lit- 
erary character, show that they are acquainted with the power of the 
press. 

The census of 1850 states, that this body owns 327 churches, ca- 
pable of accommodating 156,932 persons, and the buildings are valued 
at $965,880. This statement gives an average of 479 persons to each 
house of worship, and an average value of each of $2,953 ; showing 
more than the usual value of houses of worship throughout the coun- 
try. The body is said to have 260 organized churches, 273 ministers, 
and 75,000 members. 



THE REFORMED MENNONITES 




PON Menno Simon, and the doings of 
his followers, we shall have somewhat 
to say in another part of our volume. 
The origin of the Reformed Men- 
nonites may be soon told. Every in- 
stitution, as Archbishop Tillotson has 
said, is liable in the course of time to 
become corrupted ; and it is import- 
ant, therefore, that a frequent compa- 
rison should be made with the original 
institution, that so whatever has become wrong may be set right. Some 
half a century ago, many of the Mennonites in the State of Pennsylva- 
nia began to feel very strongly that the Body at large was declining 
in vigorous piety, and very frequent conferences were held by them on 
the subject. They at length came to the conclusion, that all attempts 
on their part to effect a reformation would be useless ; and therefore, 
in 1811, they held a meeting at Strasburgh, Lancaster count}', Penn- 
sylvania, and organized a new body, choosing the Rev. John Herr their 
pastor and bishop. Since that time they have slowly increased, and 
carried their views into several neighboring States, and into Canada. 
Few parties have ever pursued their course in a more quiet unostenta- 
tious manner, or manifested less zeal in the propagation of their pecu- 
liarities. They have, we believe, no conventions, no colleges, no 
periodicals ; and to a very great extent their numbers increase chiefly 
by the natural increase of their families. 

As to the Doctrines of this body we can be at no loss, as a con* 
densed view of them has several years since been published under the 
sanction of the Rev. John Herr, one of their bishops. It here follows : 
I. They believe, and confess, according to Scripture, in one Eter- 
nal, Almighty, and Incomprehensible God, the Father, Son, and Holy 
Ghost, and no more, and no other; who works all in all, and is the 
Creator of all things visible and invisible; and that he created our first 
parents after his own image and likeness, in righteousness and true 
holiness, unto eternal life ; and that he endowed them with many and 
great gifts, and placed them in Paradise, and gave them a command 
and prohibition. 727 



728 Reformed Churches. 

II. They believe and confess that our first parents were created with 
a free will, susceptible of change ; and that they were at liberty to fear, 
serve, and obey their Creator, or disobey and forsake him ; and, through 
the subtlety of the serpent, and the envy of the devil, they trans- 
gressed the command of God, and disobeyed their Creator ; by which 
disobedience, sin and death came into the world, and thus passed upon 
all men. They also believe that by this one sin, they were driven 
from Paradise, became so far fallen, separated, and estranged from God, 
that neither they nor their posterity, nor any other creature in heaven 
or on earth, could redeem or reconcile them to God ; and that they 
would have been eternally lost, had not God interposed with his love 
and mercy. 

TIL They believe and confess that God, notwithstanding their 
fall and transgression, did not wish to cast them away, and have them 
eternally lost ; but that he called them again to him, comforted them, 
and testified that there was yet a means of reconciliation ; namely, that 
the Son of God, who was appointed unto this purpose before the foun- 
dation of the world, and who was promised unto them and their pos- 
terity, for their reconciliation and redemption, while yet in Paradise, 
from that time forth was bestowed upon them by faith. 

IV. They believe and confess that when the time of the promise 
was fulfilled, this promised Messiah proceeded from God, was sent, 
and came into the world, and thus the word was made flesh and man; 
they also believe, that his going forth is from everlasting to everlast- 
ing, without beginning of days, or end of life: that he is the beginning 
and the end, the first and the last; and, also, that he was God's first 
and only Son, and who was the Lord of David, and the God of the 
world. 

They further believe, that when he had fulfilled his course, he was 
delivered into the hands of the wicked ; was crucified, dead, and buried ; 
rose again on the third day, ascended to heaven, and sits on the right 
hand of the majesty of God ; from whence he will come again to judge 
the quick and the dead. And that through his death, and the shedding 
of his blood for all men, he bruised the serpent's head, destroyed the 
works of the devil, and obtained the forgiveness of sins for the whole 
human family. 

V. They believe and confess, that previously to his ascension he 
instituted and left his New Testament, which he confirmed and sealed 
with his blood, and commended it so highly to his disciples, that it is 
not to be altered, nor added to, nor diminished. And that, inasmuch 
as it contains the whole will of his heavenly Father, he has caused it 
to be promulgated over the earth, and appointed apostles, missionaries, 



The Reformed Mennonites. 729 

and ministers, to teach it in his name to all people, nations, and tongues ; 
and has therein declared all men his children and lawful heirs, provided 
they live up to the same by feith. 

VI. They believe and confess, that the first lesson of the New 
Testament of the Son of God is repentance and reformation; hence it 
is their opinion, that men must reform their lives, believe in the gospel, 
desist from sin, forsake unrighteousness, sacrifice the old man with all 
his works, and put on the new man created after God, in unsullied 
holiness. 

VII. As regards baptism, they confess, that all penitent believers, 
who by faith, regeneration, and renewing of the Holy Ghost, are made 
one with God must, upon their scriptural confession of faith, and re- 
formation of life, he baptized with water, in the name of the Father, 
and of the Son, and of the Holy Ghost, agreeably to the doctrine and 
commandment of Christ ; whereupon they must learn to observe all 
which the Son of God taught and commanded his disciples. 

VIII. They believe and confess a visible church of God ; namely, 
those that are made one with God in heaven, and received into the 
fellowship of the saints here on earth. They also confess, that the 
same are the chosen people, the royal priesthood, the holy nation, and 
the children and heirs of everlasting life, a dwelling place of God in 
the spirit, built upon the foundation of the apostles and prophets, Christ 
being the chief corner-stone, upon which the church is built ; and this 
church must be known, by her obedience to her supreme head and king ; 
in all matters of faith to obey him, and to keep all his commandments ; 
and as a virgin and bride forsakes father, mother, and all strange com- 
pany, and yields herself to the will of her bridegroom, so all the true 
children of God, must separate from all false worship, flee from the 
voice of strangers, and give heed unto no one, except Christ and his 
commissioned ministers. 

IX. With regard to the offices and elections of the Church, they 
believe and confess, that the Lord Jesus Christ himself instituted and 
ordained offices, and ordinances, and gave directions how every one 
should do that which is right and necessary ; and further, that he pro- 
vided his church, before his departure, with ministers, evangelists, pas- 
tors, and teachers, in order that they might govern the church, watch 
over his flock, and defend and provide for it ; and that the Apostles 
likewise elected brethren, and provided every city, place, or church, 
with bishops, pastors and leaders ; and that they always had to be 
sound in faith, virtuous in life and conversation, and of good report 
both in and out of the church, in order that they might be an example 
in all good and virtuous deeds. 



730 Reformed Churches. 

X. They also confess, and observe a breaking of bread or supper, 
which Christ instituted with bread and wine before his suffering ; ate 
it with his apostles, and commanded it tg be kept in remembrance of 
himself, which they consequently taught and practised in the church, 
and commanded to be kept by all true believers in remembrance of the 
sufferings and death of the Lord ; and that his body was broken, and 
his precious blood shed for the benefit of the whole human race ; the 
fruits of which are redemption and everlasting salvation, which he pro- 
cured thereby, manifesting such great love towards sinners, by which 
all true believers are greatly admonished to love one another, even as 
he has loved them, and as many grains are united together into one 
bread, and many grapes into one cup of wine : so shall they as many 
members be united into one body, and all partakers of the same bread ; 
and without this union of spirit, and true holiness, no one can be ad- 
mitted to this holy supper. 

XI. They also confess the washing of the saints' feet, because the 
Lord not only commanded it, but actually washed the feet of his disci- 
ples, although he was their Lord and Master ; and by so doing, he 
gave them an example, which they were necessitated to follow. Be- 
sides, they believe it their duty to consider with profound meditation, 
how the blessed Son of God humbled himself, not only in washing his 
disciples' feet, but much rather, because he washed and purified our 
souls, with his precious blood, from all the pollution of eternal damna- 
tion. 

XII. With regard to marriage, they believe there is in the Church 
an honorable marriage, between two believers, as God ordained in the 
beginning in Paradise, and instituted it between Adam and Eve ; as 
also Christ opposed and reformed the abuses that had taken place, and 
restored it to its original condition. They further believe, that as the 
patriarchs had to marry among their own kindred, so likewise the fol- 
lowers of Christ are not at liberty to marry, except such, and no 
others, as have been united with the church as one heart, and one soul, 
and stand in the same communion, faith, and doctrine. 

XIII. They confess and believe, that God instituted and appoint- 
ed authority and the magistracy as a punishment for evil-doers, and a 
protection for the good ; hence they dare not gainsay or resist it ; 
but must acknowledge the magistracy as the minister of God, be sub- 
ject and obedient in all things, not repugnant to God's law and com- 
mandments ; also faithfully pay tribute and tax, and render that which 
is due, as Christ taught, practised, and commanded his disciples to do ; 
and also, that it is their duty to pray constantly for the prosperity 
of the government and welfare of the country. They further believe 



The Reformed Menonnites. 731 

that, as Christ avoided the grandeur of this world, and couducted him- 
self as an humble minister, none of his followers must discharge the 
duties of a magisterial office, or any branch of it, following in this, the 
example of Christ and his apostles, under whose Church these specified 
offices were not administered ; and as they are instructed not to hold 
any worldly office whatever, they likewise think themselves deprived 
of the liberty of elevating others to a magisterial, or any other 
office. 

XIV. Concerning the spiritual kingdom of Christ, they confess 
and believe, that it is not of this world ; and that he dissuaded all his 
ministers and followers from all worldly power, forbidding the same, 
and instituted a diversity of offices in his Church, whereby the saints 
may be joined together, so as to build up the body of Christ ; and that 
they must not be equipped with carnal weapons ; but on the contrary, 
with the armor of God ; and the sword of the Spirit, which is the 
word of God, in order that they may be enabled to fight against, and 
overcome flesh and blood — the allurements of the world and sin— and 
thus finally to overcome and receive, through grace, the crown of ever- 
lasting life, from this our Eternal King, as their recompense and 
reward. 

XV. As regards revenge, they believe and confess, that Christ did 
forbid his disciples all revenge and defence, and commanded them not to 
render evil for evil ; hence they consider it evident, according to his 
example and doctrine, that they should not provoke, or do violence to 
any man, or enter into any legal process, but seek to promote the wel- 
fare and happiness of all men ; and that they should pray for their ene- 
nies, feed and refresh them when hungry or thirsty, and thus convince 
them by kindness, and overcome all ignorance by doing unto others, 
as they would that others should do unto them. 

XVI. Respecting oaths, they believe and confess, that Christ did 
forbid his disciples the use of them, and commanded that they should 
not swear at all. Hence they infer, that all oaths, greater or minor, 
are prohibited ; and that they must, instead of this, confirm all their 
declarations, assertions, and testimonies with the word yea in that 
which is yea, and nay in that which is nay. Hence they should always 
perform, follow, keep and live up to their words, as though they had 
confirmed them with an oath. 

XVII. They also believe and confess a ban, separation, and 
Christian correction in the Church, whereby the pure may be distin- 
guished from the defiled. Namely, if any one, who has embraced reli- 
gion, and attained the knowledge of truth, sins voluntarily or presump- 
tuously against God or unto death ; they believe that such a person, 



732 Reformed Churches. 

when the Church has sufficient evidence of the case, cannot remain in 
the congregation of the righteous ; but shall and must be separated, 
excommunicated and reproved in the presence of all, and considered as 
an offending member and open sinner ; in order that he may be an ex- 
ample and terror to others, and that the Church may remain pure and 
undefiled. And concerning brotherly reproofs and admonition, they 
consider it necessary to instruct them with all meekness to their own 
amendment, and reprove the obstinate, according as the case may 
require. 

XVIII. Respecting the avoiding of the separated, they believe 
arid confess, that if any one, by a wicked life, or perverted doctrine, 
has separated himself from God, and consequently from the Church, 
he must be shunned, according to the doctrine of Christ and his apos- 
tles, and avoided without partiality by all members of the Church unto 
whom it is known, whether in eating, drinking, or other similar mat- 
ters ; and that they should have no dealings with him ; for the pur- 
pose of making the sinner ashamed, be convicted, and called to re- 
pentance. 

It is also their belief, that there should be used in the avoiding, as 
well as in the separation, such moderation and Christian charity, as 
may have a tendency to insure his reformation ; hence they do not con- 
sider them as enemies, but admonish them as brethren, in order to bring 
them to knowledge, and be reconciled to God and his church. 

XIX. Relative to the resurrection of the dead, they believe and 
confess, agreeably to Scripture, that all men that have died, shall be 
awakened, quickened, and raised on the last day, by the incomprehen- 
sible power of God ; and that these, together with those that are then 
alive, who shall be changed in the twinkling of an eye at the sound of 
the last trumpet, shall be placed before the judgment seat of Christ ; 
and that the good will be separated from the wicked : that then every 
one shall receive in his own body, according to his works, whether 
they be good or evil ; and that the good or pious shall be taken up 
with Christ, as the blessed, enter into everlasting life, and obtain that 
joy which no eye hath seen, nor ear heard, nor mind conceived, to 
feign with Christ from everlasting to everlasting. 

And that on the contrary the wicked shall be driven away as ac- 
cursed, and thrust down to outer darkness, and into the everlasting 
pains of hell, where the worm dieth not, and the fire is not quenched ; 
and that they shall not have any prospect of hope, comfort, or redemp- 
tion. 

The Government of the Reformed Mennonites varies very little 
from that of the older body, except in the matters implied in their Con- 



The Reformed Mennonites. 733 

fession of Faith ; and in worship few observable points of difference are 
shown. 

In reference to Statistics, we can say but little, as they preserve 
no records, and keep no lists of their additions ; indeed it has been said 
that they regard it sinful, as in the case of David, to "Number the 
people." Their churches are believed to be very generally supplied 
with ministers, whose services are always gratuitous, and with a suffi- 
cient number of deacons or other officers. It is believed that the num- 
ber of churches is about one hundred, and of members, probably, nearly 
five thousand. 




St. Peter's at Rome. Seats 54,000 persons. 



ROMAN CATHOLIC CHURCH. 




ATHOLICISM has 

accomplished mighty tri 
umphs in the world. — 
It boasts of antiquity, 
wealth, learning and num- 
bers. The members of 
this church have been 
called by various names, 
chiefly given them by 
their opponents. They 

Landing of Columbus in America. haye be&n denominated 

" Papists" originally intended to intimate their connexion with the 
Papa, or Pope, the holy father ; but this phrase, being now considered 
a term of reproach, is seldom used. By themselves their great organi- 
zation has been called " The Holy Catholic Church," but this title has 
been objected to by Protestants as arrogant. For more than half a 
century, their legal title in England has been "Roman Catholic" and 
this phrase has come into common use in this country. 

It is remarked by the Rev. J. Nightingale, in his " Religion of 
all Nations," in reference to this system of religion, and the remark 
will equally apply to all others, " The religion of the Roman Catholics 
ought always, in strictness, to be considered apart from its professors, 



Roman Catholic Church. 735 

whether kings, popes, or inferior bishops ; and its tenets, and its forms, 
should be treated of separately. To the acknowledged creeds, cate- 
chisms, and other formularies of the Catholic Church, we should resort 
for a faithful description of what Roman Catholics do really hold, as 
doctrines essential to salvation; and as such held by the faithful among 
them in all times, places, and countries. Though the Catholic forms 
in some points may vary in number and splendor, the Catholic doctrines 
cannot ; — though opinions may differ, and change with circumstances, 
articles of faith remain the same." These views are approved by 
eminent Catholics, who declare that by them they are willing to be 
judged ; and in harmony with these statements we shall not make in 
this article a single statement in doctrine, history, or statistics which 
cannot be confirmed from their own writers. Truth can never lose 
any thing in the end by its transparent honesty. 

It cannot be denied that the theological creed of the Roman 
Catholics has often been, by violent partisans, greatly misrepresented. 
On this account w T e have taken considerable pains to ascertain what 
their real views on the most important doctrines of the Christian faith 
are. And we shall first give a view of their faith from a volume pub- 
lished in England some years ago, written by the Rev. J. Berrington, 
a priest of the Catholic church. He says : — 

" The following rule is the grand criterion by which each article 
of our faith may be distinctly ascertained. 

"This rule is — All that, and only that, belongs to Catholic belief, 
which is revealed in the word of God, and which is proposed by the 
Catholic church to all its members, to be believed with divine faith. 

" Guided by this certain criterion, we profess to believe : — 

" 1. That Christ has established a church upon earth, and that 
this church is that which holds communion with the See of Rome, 
being one, holy, catholic, and apostolical. 

"2. That we are obliged to hear this church ; and therefore that 
she is infallible, by the guidance of Almighty God, in her decisions re- 
garding faith. 

"3. That Saint Peter, by divine commission, was appointed the 
head of this church, under Christ its founder ; and that the Pope, or 
Bishop of Rome, as successor to Saint Peter, has always been, and is 
at present, by divine right, head of this church. 

u 4. That the canon of the Old and New Testament, as proposed 
to us by this church, is the word of God ; as also such traditions, be- 
longing to faith and morals, which being originally delivered by Christ 
to his apostles have been preserved by constant succession. 

"5. That honor and veneration are due to the Angels of God and 



736 Roman Catholic Church. 

his saints ; that they offer up prayers to God for us ; that it is good 
and profitable to have recourse to their intercession ; and that the relies 
or earthly remains of God's particular servants are to be held in respect. 

" 6. That no sins ever were, or can be remitted, unless by the 
mercy of God, through Jesus Christ; and therefore that man's justifi- 
cation is the work of divine grace. 

"7. That the good works, which we do, receive their whole 
value from the grace of God ; and that by such works we not only 
comply with the precepts of the divine law, but that we thereby like- 
wise merit eternal life. 

- "8. That by works done in the spirit of penance we can make 
satisfaction to God for the temporal punishment, which often remains 
due, after our sins, by the divine goodness, have been forgiven us. 

" 9. That Christ has left to his church a power of granting indulgen- 
ces, that is, a relaxation from such temporal chastisement only as re- 
mains due after the divine pardon of sin; and that the use of such in- 
dulgences is profitable to sinners. 

"10. That there is a purgatory or middle state; and that the 
souls of imperfect Christians therein detained are helped by the prayers 
of the faithful, 

" 11. That there are seven sacraments, all instituted by Christ ; 
baptism, confirmation, eucharist, penance, extreme unction, holy orders, 
matrimony. 

" 12. That in the most holy sacrament of the eucharist, there is 
truly, really, and substantially, the body and blood, together with the 
soul and divinity of our Lord Jesus Christ. 

" 13. That in this sacrament there is, by the omnipotence of God, 
a conversion, or change, of the whole substance of the bread into the 
body of Christ, and of the whole substance of the wine into his blood, 
which change we call Transubstantiation. 

" 14. That under either kind Christ is received whole and entire. 

" 15. That in the mass or sacrifice of the altar, is offered to God 
a true, proper, and propitiatory sacrifice for the living and the dead. 

" 16. That in the sacrament of penance, the sins we fall into 
after baptism are, by the divine mercy, forgiven us. 

" These are the great points of Catholic belief, by which we are 
distinguished from other Christian societies ; and these only are the 
real and essential tenets of our religion. We admit also the other 
grand articles of revealed and natural religion, which the gospel and 
the light of reason have manifested to us. To these we submit as men 
and as Christians, and to the former as obedient children of the Catho- 
lic Church." 



Roman Catholic Church. 737 

The Roman Catholic Church has been often charged with corrupt- 
ing the ten commandments of Moses, intending to get rid of the law as 
to the worship of images. But the following authorized version of the 
commands, will show the falsehood of this charge, and that what are 
usually called the first and second commandments are here united in 
one, and the tenth is divided into two : — 

1. " I am the Lord thy God, who brought thee out of the land of 
Egypt, out of the house of bondage. Thou shalt not have strange 
gods before me. Thou shalt not make to thyself a graven thing, nor 
the likeness of any thing that is in heaven above, or in the earth be- 
neath, nor of those things that are in the waters under the earth. 
Thou shalt not adore them, nor serve them." 

2. "Thou shalt not take the name of the Lord thy God in 
vain." 

3. u Remember that thou keep holy the Sabbath day." 

4. " Honor thy father and thy mother." 

5. "Thou shalt not kill." 

6. " Thou shalt not commit adultery." 

7. "Thou shalt not steal." 

8. " Thou shalt not bear false witness against thy neighbor.' 

9. " Thou shalt not covet thy neighbor's wife." 
10. " Thou shalt not covet thy neighbor's goods." 

While the Catholics teach these as the laws of God, they have six 
laws of the Church to which they require obedience : — 

1st. To hear Mass, and to rest from servile works on Sundays and 
Holidays of obligation. 

2d. To keep fast in Lent, the Ember days, the Fridays in Advent, 
and eves of certain Festivals ; and to abstain from flesh on Fridays, 
and on other appointed days of abstinence 

3d. To confess our sins to our Pastor, or other Priest, duly au- 
thorized, at least once a year. 

4th. To receive the Blessed Sacrament at Easter, or thereabout. 

5th. To contribute to the support of our Pastors. 

6th. Not to marry within certain degrees of kindred ; nor pri- 
vately without witnesses ; nor to solemnize marriage at certain prohib- 
ited times. 

Many Protestants have complained of the multiplicity of rites and 
ceremonies used by the Catholic Church; but to this it is replied, that 
all the external rites used in the celebration of the holy mysteries are 
intended for the instruction of the faithful. A Catechism published in 
1353, with the approbation of Archbishop Kenrick, of Baltimore, tells 
us, in reference to the Lord's Supper, for instance : " The chief de- 

47 



73S Roman Catholic Church. 

sign of these rites is to commemorate and to represent the passion and 
death of our Lord and Saviour Jesus Christ. This is plainly to be ob- 
served in the altar and its ornaments as also in the vestments which 
are worn by the priests. 

" The Altar represents Mount Calvary, where the Redeemer of 
the world expired upon an ignominious cross. This very word altar 
has relation to sacrifice, which must necessarily be offered to God in 
that Church in which his true faith is professed ; and hence this name 
of altar is mentioned by St. Paul. "We have an altar," says he, 
" whereof they have no right to eat who serve the tabernacle." Heb. 
xiii. 10. 

" The Altar-stone represents the cross on which the sacred victim 
was immolated. 

" The Candles are lighted during the holy mysteries, through a 
motive of honor and respect. They represent the light of faith, and 
the fervor of charity, which the gospel inculcates. They are also ex- 
pressive of spiritual and immortal life and joy. " Throughout all the 
churches of the East," says St. Jerome, M when the Gospel is to be 
read, though the sun shines, torches are used, not to chase away dark- 
ness, but for a sign of joy." 

" The Crucifix is placed in the middle of the altar, to represent to 
our minds the passion and death of Jesus Christ, which is to be chiefly 
considered and piously meditated upon in this holy sacrifice. 

" 1. The Amid, or linen veil, which the Priest first puts on, rep- 
resents the veil with which the Jews covered the face of Jesus Christ, 
when they buffeted him in the house of Caiaphas, and bid him prophesy, 
who it was that struck him. 

" 2. The Alb signifies the white garment, which Herod put on 
him to intimate that he was a fool. 

"3. The Girdle, Maniple, and Stole, signify the cords which 
bound him during his passion. 

" 4. The priest's upper Vestment represents the seamless coat of 
Christ, the purple garment with which they clothed him in derision, 
and also the cross which He bore on his mangled shoulders as He was 
dragged on Calvary. 

" 5. The Altar-cloths, with the Corporal and Pall, represent the 
linen in which the dead body of Christ was shrouded and buried." 

In reference to the circulation of the Scriptures, we believe that 
while it cannot be denied, some of the priesthood, perhaps the majority 
of them, in many countries absolutely deny the use of the holy volume 
to the laity, there does not appear to be any thing in the recognized 
system of ecclesiastical law amounting to any thing like a prohibition. 



Roman Catholic Church. 739 

On the other hand, it is certain that more than one of the Popes have 
encouraged the careful study of the Bible ; and equally certain is it, 
that many editions of it have been and still are published under the 
sanction of eminent Bishops. At the same time, we believe, that they 
only allow such versions to be circulated among them which have ori- 
ginated in the Catholic Church, and which are accompanied with their 
own notes. 

As a matter of History, the Roman Catholics claim that England 
was visited by Missionaries from the Pope in the early part of the second 
century, Lucius, the king, together with his queen, as also many of 
the noblemen and Druids were converted ; not a few of the latter, after- 
wards became excellent ministers of the Church. Thus, we are told, that 
Great Britain had the honor of being governed by the first Christian 
king, and was happy above all other countries in publicly professing 
the Christian faith by royal authority. This faith, the venerable Bede 
and other historians tell us, Great Britain received from the Roman 
See, and preserved inviolate till the Saxon conquest. 

Every one of our readers has heard of St. Patrick ; but who or 
what he was few can tell. Let us see : — 

At the close of the fourth century, at Boulogne, in Picardy, 
a child was born, and named Succat. His parents were pious, and 
" Trained him up in the nurture and admonition of the Lord." 
At a subsequent period they left Picardy, and removed to Brittanny. 
On a certain day, while engaged in childish sports by the sea-shore 
in company with two sisters, they were seized by a company of 
Irish pirates, carried to Ireland, and "Sold to a chieftain of a pagan 
clan." Like the prodigal son, he was sent into the fields to feed swine. 
It was while engaged in this humble calling, that the religious instruc- 
tion formerly communicated to him by his pious mother, came fresh to 
his mind, and affected his heart. He bowed before God, and sought 
and obtained the pardon of his sins. His own account of this change 
is in the following language : 

"I was sixteen years old, and knew not the true God ; but in that 
strange land, the Lord opened my unbelieving eyes, and, although late, 
I called my sins to mind, and was converted with my whole heart to 
the Lord my God, who regarded my low estate, had pity on my youth 
and ignorance, and consoled me as a father consoles his children." 

Thus it was that this young " Swineherd" was born again by the 
truth and Spirit of God, while wandering solitarily over the green pas- 
tures of Ireland. 

Touching the power and genuineness of his subsequent religious 
experience, he writes as follows: 



740 Roman Catholic Church. 

" The love of God increased more and more in me, with faith and 
the fear of his name. The Spirit urged me to such a degree, that I 
poured forth as many as a hundred prayers in one day. And even 
during the night, in the forests and on the mountains where I fed my 
flock, the rain, snow and frost, and sufferings which I endured, excited 
me to look after God. At that time, I felt not the indifference which 
now I feel ; the Spirit fermented in my heart." 

After the conversion of Succat, he returned to his father's house ; 
but resisted all solicitations to remain there. In all her moral dark- 
ness and degradation, Ireland was before him, and he could not slay. 
The love of Christ constrained him, and he returned to publish the 
gospel in the land, and among the people, where light first dawned 
upon his own mind. Having returned to Ireland, he engaged in preach- 
ing Jesus Christ to pagan tribes with great and saving effect. He died 
at an advanced age. 

This is the man who is now known as St. Patrick. Considering 
the times in which he lived, and the difficulty of access to the inspired 
records, it is quite probable that his theory of religion was not in all 
respects correct ; but it seems evident that he knew the grace of God 
in truth, and prompted by a burning zeal for souls, he presented Christ 
as the way of salvation, and that with extraordinary success. 

One of the most devoted Christians and apostolic laborers of any 
church or country was Francis Xavier, now called Saint. He sprang 
from a noble family at Navarre, and was born in the castle of Xavier, 
at the foot of the Pyrennees in 1506. He pursued his studies with 
eminent success, both in Spain and France, devoted himself to missions, 
and was appointed by the Pope missionary to the Portuguese settle- 
ments in India. He landed at Goa, the capital of those settlements, 
May 6, 1542. 

Goa is a considerable town, situated on an island of the same name, 
originally built by the Moors, and taken from them by the Portuguese 
in 1510. For the advancement of religion it was erected into a bishop's 
See, and the viceroy there fixed his residence. Xavier found the city 
in a most deplorable state of ignorance and corruption. Mohammedan 
Moors and degenerate Christians composed the bulk of its inhabitants ; 
the Portuguese lived more like infidels than Christians, who having no 
religious instruction, and being awed by no ecclesiastical authority, lay 
immersed in a gulf of all those disorderly habits, which the thirst of 
gain, unbridled lust, and revenge, usually create. To reform this second 
Babvlon was the first undertaking of the apostolical Xavier. His 
labors were incessant ; the grace of the Holy Ghost gave unction and 
effect to his words. Within the course of a few months he had the 



Roman Catholic Church. 741 

satisfaction of seeing Goa wholly changed into a new city, both in 
principles and manners. From Goa the holy missionary turned his eyes 
towards the coast of the peninsula, which stretches to the south, and 
ends in a point, called Cape Comorin. The country was covered with 
villages, well peopled, and governed by their own chiefs, in alliance 
with the Portuguese. Though little skilled in the Malabar language, 
Xavier had the address to make himself understood by the idolatrous 
inhabitants. His engaging manners, his humility, and readiness to help 
them, drew their respect and attention ; they listened, the grace of 
God infused understanding, they believed, and asked to be baptized. 
He pursued his course along the coast, and entered the populous king- 
dom of Travancore, near Cape Comorin. Here the harvest of souls 
was very abundant ; in the space of one month, as he himself informs 
us, he baptized with his own hand, ten thousand souls. In a short 
time the whole kingdom became Christians ; the idolatrous temples 
were every where pulled down, and no less than forty-five churches 
were erected to the living God. 

Ardent in the pursuit of making the name of Jesus Christ known 
to the remotest inhabitants of the east, Xavier went aboard a vessel at 
St. Thomas' — sailed across the Gulph of Bengal to Malacca, and from 
thence to the islands of Molucca, preaching the faith of Christ in every 
place he came to. In Malacca he met with a native of Japan, whom 
he converted and baptised by the name of Paul. Paul accompanied him 
to the Moluccas, from whence they sailed together to Japan, and land- 
ed at Caugoxima, the birth place of Paul. Japan is a general name 
given to a cluster of islands lying in the extremity of the east, oppo- 
site to China, between the thirtieth and forty-fifth degrees of northern 
latitude. 

The productions of the country in gold, silver, and other pre- 
cious commodities, afford a lucrative trade to the European merchants. 
The supreme power of governing is vested in an emperor, under w T hom 
several petty kings exercise a dependant power. The Japanese are na- 
turally ingenious, and lovers of science, but miserably imposed upon by 
their hypocritical priests, called Bonzes, who under the outward show 
of Pagan rites and sacrifices, delude the people, and provide themselves 
with every luxury for the indulgence of an idle and voluptuous life. — 
To these idolaters Xavier began to announce the first tidings of Christi- 
anity. Though thousands were converted, yet the progress of the Gos- 
pel among them, was not equal to his zeal or his expectations. Be- 
sides the strong opposition of the Bonzes, he found that the high esteem 
in which the Chinese were held by the people of Japan, was the next 
great obstacle to their conversion. When convinced of the Christian 



742 Roman Catholic Church. 

truths, and pressed to relinquish their idolatrous worship, many would 
ask, if the Chinese had relinquished theirs. Powerful is the influence 
which example has at all times over the manners and opinions of men ; 
here it was insuperable, nothing could remove it but the very conver- 
sion of the Chinese, whom the Japanese looked up to as to their masters 
in religious matters. The time for the conversion of China was not yet 
come, but Xavier resolved to make the attempt, hoping that by gain- 
ing one populous empire to the faith of Christ, he should gain another. 
With that religious view he left Japan, where he had labored two years 
and a half, and embarked for China. He landed in the island of San- 
ciano, near the continent, but was permitted to go no further. It 
pleased God here to visit him with his last sickness. A burning fever 
put an end to his apostolic labors, and opened to him the gate of ever- 
lasting rest on the second day of December, 1552. 

During the ten years which this illustrious saint employed in the 
east, for the propagation of the Catholic religion, astonished infidels 
beheld the miracles and wonders renewed by him, which the first ages 
of Christianity had witnessed in the apostles. A new world, converted by 
the preaching and miraculous powers of one man, idolatrous kings bend- 
ing their necks to the yoke of Christ, the sound of the Gospel heard for 
the first time in the very extremity of the terraqueous globe, and the 
Roman Catholic faith, established in regions too remote to be noticed 
by antiquity, are among the trophies of the sixteenth century. 

Few events in history have excited more interest or led to more 
conversations than the Gunpowder Plot, so called in 1605, when a plan 
was formed to blow up the houses of the British Parliament. This 
plot has almost universally been charged upon the Roman Catholics ; 
but in the most solemn manner they deny the charge, and urge many 
strong facts as arguments proving their entire innocence. We have re- 
ferred to the circumstance here chiefly to introduce the narrative of the 
death of a Catholic Priest who suffered on account of it. We copy it 
from " Reeve's History of the Christian Church," published at Boston, 
1851, " with the approbation of the Right Reverend Bishop Fitz- 
patrick." 

The Reverend Henry Garnett having been arraigned for conceal- 
ing the knowledge he had of the gunpowder treason, and being found 
guilty by a jury of men who regarded not the sacred tie of sacramental 
confession, under which he received that knowledge, was sentenced to 
be hanged, drawn, and quartered. On the third of May, 1606, in the 
morning, he was conducted out of his chamber in the Tower, placed in 
a sledge upon a bundle of straw, and publicly conveyed through the 
city to St. Paul's churchyard. There, opposite to the west gate of 



Roman Catholic Church. 743 

the church, a scaffold was erected, and adjoining to it a high gibbet ; 
on one side a stage was raised, on which he was to be quartered, and 
near it a blazing fire for the burning of his entrails. Being helped out 
of the sledge, the motion of which had made him dizzy, he went 
up the steps of the scaffold, and with a smiling countenance saluted the 
crowd ; then lifting ,up his eyes towards heaven, he thus addressed 
them : " This day is the finding of the holy cross, under the protec- 
tion whereof it has pleased God that I am to put an end to all the 
crosses and miseries of the present life ; it is a day of solemnity and 
jubilation to us. The cause of my death you are already acquainted 
with, and I willingly submit to the order of divine Providence. As for 
the late treasonable attempt of blowing up the parliament house, as I 
hope for salvation, I never was acquainted with it, only in confession, 
which I was obliged not to reveal. I have always detested such trea- 
sonable practices ; I know them to be contrary to the sentiments of the 
Bishop of Rome, and not countenanced by any doctrine in our Church." 
He was proceeding to say something concerning his faith, when the re- 
corder interrupted him, and pressed him to own his guilt against the 
king, and to ask forgiveness. " As far as I have offended his majesty," 
replied Mr. Garnet, " so far I ask pardon with all my heart." " Do 
you hear him ?" exclaimed the Recorder, " he asks pardon of the 
king for the gunpowder plot." " Mr. Recorder, you wrong me," said 
Mr. Garnet ; " I was never guilty of such a design ; of whatever re- 
gards that design, I am obliged to declare myself innocent." Having 
made this solemn declaration, he prepared himself for his last moments 
by fervent prayer. Lifting up his eyes to heaven, and making the sign 
of the cross, he devoutly said, " We adore thee, O Christ, and we bless 
thee, because by thy cross thou hast redeemed the world ; this sign 
shall be in heaven, when the Lord shall come to judge. Alleluia. 
Then calling upon the blessed Virgin Mary, and several times repeat- 
ing the words, "Into thy hands, O Lord, I commend my spirit," he 
placed his arms across and was turned off the ladder. The executioner 
was about to cut him down immediately, as had been done to many 
others who suffered for religion, but the people would not permit it ; 
and when his severed head was held up to them, instead of shouting as 
was usual, at the execution of a traitor, they moved off in silence, and 
with discontent in their looks ; many of them said that his behaviour 
was a plain contradiction to the character which his enemies had given 
of him. 

But the history of Catholicism in this country is of the highest in- 
terest to our readers ; and the body claims the identity of its origin with 



744 Roman Catholic Church. 

the arrival of Columbus, the celebrated discoverer of this vast continent, 
on the island of Guanahani, or San Salvador, Oct. 11, 1492. 

On that day Columbus landed atPalos, and walked in solemn pro- 
cession to the church of St. George, to return thanks for his safe voy- 
age. On this interesting scene a Protestant author has thus written : 

" Through St. George's Abbey grey 
The storm-tossed mariners wend their way, 
At the Virgin's shrine to pay 
Their thankful vows to highest heaven, 
For preservation duly given, 
Simply is their melody — 
Gloria tibi Domine. 

"The angry tempest round them blew, 
The billows did their course pursue. 
The forked lightnings round them flew ; 
Winds and waves have spared their prey, 
Palos sees diem safe to-day. 

Chaunt with them the melody — 
Gloria tibi Domine. 

" They have seen another land, 
And the golden Indies' strand, 
Other winds their sails have fanned. 
Glorify God's holy name, 
From whom their glorious mission came. 
Sing with them the melody — 
Gloria tibi Domine. 

" Where the myrtle and the palm 
Through the forest shed their balm, 
Where a soft and holy calm 
Ever undisturbed reigns 
O'er its soft and grassy plains ; 
There the mariner hath been, 
There the cross of Christ is seen. 
Louder chaunt the melody — 
Gloria tibi Domine." 

No man who has read the history of this country with an ordina- 
ry degree of attention will pretend that its Roman Catholic inhabitants 
have not been called to endure their full share of persecution. From 
Virginia in the South, and from New England in the North, they were 
exposed to violence from the men who had cried out against the cruel- 
ty of popery. Happily, however, there was room enough for both par- 
ries ; and no difficulty was placed in the way of the Catholics — also 




Ceoilius Calvert, Lord Baltimore. 



745 



Roman Catholic Church. 747 

having a colony where they might enjoy their faith and worship undis- 
turbed. 

In giving a portrait of Cecilius Calvert, Lord Baltimore, who first 
colonized Maryland, it is due to his father to say, that when Secretary 
of State, he became acquainted with the advantages connected with 
the American Colonies, and obtained from Charles I., the territory now 
embraced in the State of Maryland. As he did not live to enjoy it, it 
fell into possession of his son, whose portrait we have given, who ar- 
rived in the colony with a number of his adherents in February, 1634. 
Although he was himself a Roman Catholic, he caused laws to be pro- 
mulgated giving full freedom to every Christian sect. 

The question has often been agitated who first gave full toleration 
in this country on the subject of Religion, Lord Baltimore or Roger 
Williams. The reply is easily given when we see the different 
principles on which these two men acted. Lord Baltimore gave entire 
freedom to all Christians, but to none others ; whereas Roger Wil- 
liams gave entire freedom to all citizens, whether they professed reli- 
gion in any form or not. Baltimore tolerated Christianity, but Wil- 
liams tolerated Infidelity, or, in other words gave all the advantages 
and honors of citizenship to men worthy of them, entirely independently 
of their religious views. Maryland, under the gentle sway of the Bal- 
timore family, soon became essentially a Protestant State. 

It is one peculiar characteristic of the Church of Rome, that its 
system never changes. Whatever may be the views of Protestants, and 
how vehemently soever they may oppose their Catholic neighbors, all 
within the bounds of their Church goes on as usual. The Pope does 
now whatever his predecessors did centuries ago, and his followers 
cherish the same interest and pleasure in whatever he does as did their 
ancestors. Here is an extract of a recent letter from a correspondent 
at Rome to the " Catholic Miscellany," of this country. Whatever 
different views may be taken by different readers, it is not without in- 
terest to any : — 

" The beautiful ceremony of blessing the lambs, from whose wool 
are made the Pallia, to be conferred by the Holy See on archbishops 
and patriarchs, took place the other day, with Pontifical High Mass, 
at the ancient church of St. Agnes, beyond the walls of Rome, attract- 
ing (as invariably is the case) a large congregation. But one of the 
greatest multitudes assembled on any late occasion in this city, was to 
be seen on the Piazza of St. Mary Maggiore, last Sunday, when, being 
within the Octave of St. Anthony's Day, the ceremony of blessing 
horses and mules seemed to excite the curiosity of strangers not less 
than the serious interest of the Romans, who, from all classes of life, 



748 Roman Catholic Church. 

send or conduct their animals to receive this unique form of benediction. 
Many thousands occupied this piazza throughout the afternoon, the 
concourse being always greatest on 'Sunday, (though every day within 
this Octave the same ceremony occurs,) because the Papal chariots and 
the studs of the leading nobility are then to be seen among the train of 
vehicles and riders, continually passing before the little church of St. 
Eligio, at the door of which stands a priest in a surplice, with the as- 
persorium, to bestow the blessing, and sprinkle holy water. The mild- 
ness and sunny cheerfulness of the weather contributed to attract all 
citizens abroad on this Sunday, and to impart a brilliantly picturesque 
aspect to the irregular piazza, bounded on one side by the splendid 
front of St. Maria Maggiore, with a distant view of the Lateran." 

Two remarks may be added here, before we proceed to describe 
the worship and government of the Roman Catholic Church, The one 
is, that chiefly by the natural increase of its families, and by emigra- 
tion from Europe it now numbers its adherents in the United States by 
millions ; and the other is, that in every State of the Union it fully 
enjoys whatever it can righteously require — going to the full extent of 
religious freedom. 

The Worship of the Roman Catholic Church is liturgical, and 
throughout the greatest part of its extent, the Latin language is used 
in all public and authorized religious worship, although that language 
has for many years ceased to be a vulgar tongue. Her object in this 
practice is, we are told, " To preserve uniformity, to avoid the changes 
to which living languages are exposed, and thereby prevent the novel- 
ties which might thus be introduced ; to facilitate the commerce of 
different churches on religious matters ; and to promote a spirit of study 
and learning among the ministers ;" nor does she admit that by this 
practice her members sustain any injury or loss. She does not, how- 
ever, require as a condition of communion, the adoption of the Latin 
language and rite. 

The liturgy, or order of the mass, almost universally adopted, is 
that contained in the Romish missal. 

Masses are divided into solemn or high mass, and plain or low 
mass ; mass sung or said ; public mass, or private mass. 

A solemn mass is mass offered up with all the due solemnities, by 
a bishop or priest, attended by a deacon, sub-deacon and other minis- 
ters, each officiating in his part. Such a mass is always sung; ard 
hence a choir of singers accompany it, with an organ, if possible, and 
at times other instrumental music. Mass, when divested of all these 
solemnities, and in which only the priest officiates, is a plain or low 
mass. The priest, however, may either sing the mass, attended by the 



Roman Catholic Church. 749 

choir, or say it. Hence the difference between mass sung and said. 
Mass may be attended by a crowd of people, or it may be said with 
few or none present, except the clerk to attend the officiating priest. 
When the mass is numerously attended, all or many of those present 
may partake of the sacrifice by communion, or none may communicate 
but the priest. These differences make the mass public or private, and 
it has been remarked, that private masses have become more common 
in latter ages. 

The liturgy of the mass will be found in the Roman missal, which 
contains, besides the calendar, the general rubrics or rites of the mass, 
as such parts of it as are invariably the same. 

After the prayers of the liturgy or missal, those held in the great- 
est veneration by the Roman Catholics are the prayers contained in the 
church office or canonical hours. This office is a form of prayer and 
instruction combined, consisting of the psalms, lessons, hymns, prayers, 
anthems, versicles, etc., in an established order, separated into differ- 
ent portions, and to be said at different hours of the day 

These canonical hours of prayer are still regularly observed by 
many religious orders, but less regularly by the secular clergy, even in 
the choir. When the office is recited in private, though the observ- 
ance of regular hours may be commendable, it is thought sufficient if 
the whole be gone through any time in the twenty-four hours. 

The church office is contained in what is called the breviary ; and 
those branches of this church who have different liturgies from the 
Roman, have also breviaries differing in language, rite, and arrange- 
ment. Even in the Latin church, several dioceses, and several reli- 
gious bodies, have their particular breviaries. The Roman breviary is, 
however, the most general in use. It is divided much in the same 
manner as the missal as to its parts. The psalms are so distributed, 
that in the weekly office (if the festival of saints did not interfere) the 
whole psalter would be gone over, though several psalms, viz., the 
one hundred and eighteenth, or else one hundred and nineteenth, are 
said every day. On the festivals of saints, suitable psalms are adopted. 
The lessons are taken partly out of the Old and New Testament, and 
partly out of the acts of the saints and writings of the holy Fathers. 
The Lord's prayer, the Hail Mary, or angelical salutation, the apos- 
tles' creed, and the confiteor, are frequently said. This last is a prayer 
by which they acknowledge themselves sinners ; beg pardon of God, 
and the intercession, in their behalf of the angels, of the saints, and of 
their brethren upon earth. No prayers are more frequently in the 
mouths of Roman Catholics than these four ; to which we may add the 
doxology, repeated in the office at the end of every psalm, and in other 



750 Roman Catholic Church. 

places. In every canonical hour a hymn is also said, composed by 
Prudentius or some other ancient father. 

The Roman breviary contains also a small office in honor of the 
blessed virgin, and likewise what is called the office of the dead. We 
there find besides, the penitential and the gradual psalms, as. they are 
called, together with the litanies of the saints, and the Virgin Mary of 
Loretto, so called because used in the church of our lady at Loretto, 
which are the only two that have the sanction of the church. 

In the public worship of this church, everything is fixed and uni- 
form. And as the missal and breviary contain the rites, and prayers 
adopted in ordinary religious assemblies for the purpose of sacrifice or 
prayer, so the pontifical and virtual contains the forms and prayers 
with which the sacraments are administered ; the blessing of God in- 
voked upon his creatures ; the power of evil spirits over the souls and 
bodies of the faithful destroyed or restrained ; the method also of de- 
precating the wrath of God in times of public calamity, and of return- 
ing him thanks for signal public blessings ; finally, directions how to 
afford the comforts of religion to the sick and dying, with the prayers 
to be made use of in the Christian interment of the dead. Such of the 
above functions as belong to the Episcopal character or office are to be 
found in the pontifical ; those which belong to simple priests, or even 
the inferior clergy, are inserted in the virtual. 

On the subject of the administration of the sacraments, our limits 
will not permit us to descend to particulars. 

Of the many benedictions used in this church, some besides those 
accompanying the administration of their sacraments of confirmation and 
holy orders, are reserved to bishops exclusively, as the consecration of 
holy oil, chrism, etc. Some are performed by priests in their own 
right, and others by delegated authority from the bishop. 

In addition to such benedictions, this church blesses houses, ships, 
springs, fields, the nuptial bed, altars, chalices, sacerdotal vestments, 
salt, water, oil, palms, etc. etc. It would be improper even to recite 
the w r onderful virtues which their members attribute to their holy wa- 
ter, and the many uses to which they apply it. They seldom go into 
or out of a church without sprinkling themselves with it. On solemn 
days, the priest passes down the middle isle, to perform that office, 
using a brush ; at other times they serve themselves with it from a font 
placed near the church door for that purpose. Another of their cere- 
monies, connected with this and most others, and used on most occa- 
sions and in all places, is the sign of the cross. 

Roman Catholios maintain that God has left with his church a 
power over unclean spirits, in consequence of which they are cast out 



Roman Catholic Church. 751 

of such persons or things, as by the permission of God, they have been 
able to abuse ; or their power over them is at least restricted. The 
forms of prayer which this church makes use of for that purpose are 
called exorcisms, and the persons who are authorized to use them are 
called exorcists. This function, however, according to modern prac- 
tice, is seldom discharged by any but priests. 

The prescribed forms for all benedictions, exorcisms, and proces- 
sions, etc., will be found in the " Roman Pontifical and Ritual." 

Those now enumerated are properly speaking, the only prayers 
which can be said to have the sanction of the church ; yet their mem- 
bers are furnished with many forms for private devotion. And "When 
to acquire a greater ease in the observance of the law of God, a man 
makes use of certain means, w T hich he is not obliged by any law to use, 
and which others, who are not thought to neglect their duty, do not in 
fact avail themselves of, he is said by Roman Catholics to perform 
works of superogation." 

Of their numerous forms of private devotion, the " Chapter or Ro- 
sary of the Blessed Virgin," and the " Angelius Domini," may be no- 
ticed. The former was instituted, we are told, by those who could 
not read, that they might repeat the Lord's Prayer, the Hail Mary, 
and the doxology, a certain number of times in lieu of every canonical 
hour ; whilst at the same time they commemorate the mysteries of the 
life of Christ, and honor his virgin mother. 

For above three centuries, a practice has prevailed in this church, 
of commemorating at morning, noon, and night, the incarnation of 
Christ, by a short form of prayer, which from the words with which it 
begins in Latin, is called the "Angelius Domini." 

In conformity with the Roman Catholic practice of praying for 
the dead, " It is also very customary to offer up for their repose, at the 
first hour of the night, the penitential psalms, with a prayer suited to 
that end." 

The Government of the Church of Rome is hierarchial. 

Besides those having jurisdiction, there are bishops in partibus in- 
fidelium, as they are called, or more briefly, impartibus — that is, persons 
who, that they may enjoy the dignity, and honors of Episcopacy, and 
thereby be qualified to render some particular services to the church in 
general, are named to Sees in "Infidel countries," of which they can- 
not possibly take possession. 

In Ireland, the succession of the hierarchy never having been inter- 
rupted, the Roman Catholic bishops there have their Sees in the coun- 
try as before the Reformation, and enjoy an ordinary jurisdiction ; 
whereas those in England and Scotland, where the succession has 



752 Roman Catholic Church. 

failed, enjoy merely a delegated jurisdiction, and are called vicars, 
apostolic, from their being so long delegates, or vicars of the Pope 
who occupies the apostolic See. He, of course, has the right of nom- 
inating them, although in practice, the nomination takes place on the 
recommendation of the other vicars, or of the clergy who are interested. 
In England there are four apostolic vicars, and in Scotland, two. 

A metropolitan or archbishop, besides the jurisdiction common to 
him with other bishops in his own diocese, has also a jurisdiction de- 
fined by the canon law and customs, over all the bishops of his pro- 
vince, who are his suffragans ; summons them every third year to a 
provincial Synod, and the constitutions framed in it affect all the 
churches in the province. In like manner, primates and patriarchs 
have a jurisdiction over all the metropolitans and other bishops of the 
kingdoms or nations, where they hold their dignified rank. The con- 
stitutions of the national council convoked by the primate, bind all the 
churches in that nation ; and the constitutions of the patriarchal coun- 
cil bind all the patriarchate. But those two titles are now in fact, 
merely honorary in most of those who enjoy them. 

Above all these is the Pope, who has the power in the opinion of 
all Roman Catholics, jure divino, by divine right, of feeding, ruling 5 
and governing the whole church ; and exercises his jurisdiction over 
all clergy as well as laity. The power, they say, " Is purely spiritual, 
entirely unconnected with any temporal authority." 

His care and solicitude extends to all Roman Catholic Churches 
throughout the world. He enacts rules of discipline for the universal 
church, dispenses with some of them when he sees proper, punishes 
those who do not obey them, passes sentence upon ecclesiastical causes 
referred to him, which ought to be the case with all those of great im- 
portance, and receives appeals from all Roman Catholic bishops in the 
world. 

It is he, we are told, who convokes general councils ; invites to 
them all the Roman Catholic bishops dispersed throughout the globe; 
presides in them personally, or by his legates ; and confirms their de- 
crees. He constitutes new bishoprics, and confirms the nomination of 
bishops ; deprives bishops of their Sees for their crimes, and those un- 
justly deprived of them he restores. The Pope's dominion over his 
brother bishops is, indeed, carried to such a height, and so confirmed 
by the council of Trent, that they are become in fact little better than 
his vicars. They swear obedience to him in as strong terms as any 
subject can use towards his sovereign, and in terms, some have said, but 
little consistent with their duty to their king or country. 

As all the Roman Catholic Churches had always 'their senate, 



Roman Catholic Church. 753 

composed of priests and deacons, whose counsel and assistance the 
bishop used in the government of his diocese ; so the Pope had always 
his, composed of cardinals, who assisted him in the government of the 
universal church. 

Thus all " Roman Catholics obey their bishops — the bishops the 
metropolitans — the metropolitans the primates and patriarchs — and all 
of them their head, the Pope ; and of all these is composed one church, 
having one faith, under one head" 

The discipline of the Church of Rome is now regulated by what is 
called the canon law, which has taken place of the canons of the apos- 
tles, the apostolical constitutions, and all the ancient compilations on 
that subject. The canon law consists, 1. Of the decrees of Gratian ; a 
compilation made up of the decrees of different Popes and councils, and 
of several passages of the holy fathers and other reputable writers. 
2. Of the decretals, in five books. 3. Of the compilation known by 
the name of the sixth book of decretals. 4. Of the Clementines. 5. Of 
the other decretals, known under the name of the extravag antes. 
These, containing besides the decrees of Popes and the canons of seve- 
ral councils, constitute the body of the canon law. 

It is, however, only in matters of faith that she professes to admit 
of no diversity ; her discipline is not everywhere perfectly uniform, nor 
does she consider some variety, in matters of worship o.r discipline, as 
subversive of peace, or as breaking the bonds of communion. 

The fast of Lent consists of forty days, in imitation of our Saviour's 
forty day's fast in the wilderness ; and it is kept once a year, " To do 
penance for sin," and as a preparation for celebrating the great feast 
of Easter. 

The Wednesdays, Fridays, and Saturdays, in one week of each of 
the four seasons of the year, are annually fast days, called quartuor 
tempora, or ember days. Besides abstaining at least from flesh meats, 
it is essential to a fast day that only one full meal, and that not before 
noon, be taken in the four and twenty hours of the day. Every Fri- 
day in the year is kept universally as a day of abstinence from flesh ; 
and in the Latin church Saturday, with a few exceptions, unless Christ- 
mas day falls upon them. 

Another point of discipline in this church is clerical celibacy. Her 
members profess that a vow of perpetual celibacy was required in the 
ancient church as a condition of ordination, even from the apostolic age. 
But Protestants insist that the contrary is evident, from numerous ex- 
amples of bishops and archbishops, who lived in a state of matrimony 
without any prejudice to their ordination or their function. 

The use of sacred vestments, as well as of various ceremonies, 

48 



754 Roman Catholic Church. 

has been universally adopted by the Roman Catholic church, professed- 
ly for the greater decency of her public worship. 

Besides the Lord's day, Roman Catholics universally keep a large 
number of holidays. 

There are several orders of monks in Catholic countries, in every 
quarter of the globe at this day. They have Basilians, Benedictines, 
Augustinians, Dominicans, Fanciscans, Canons, regular and others. — 
All these different orders take the solemn vows of poverty, chastity, 
and obedience ; and all firmly hold the Roman Catholic faith, and only 
differ in their rules of discipline, in their dress, in the particular privi- 
leges granted by the Pope to each order, in their names, which they 
generally take from that of their founder, and such like distinctions per- 
taining merely to discipline. In general, they are exempt from the 
jurisdiction of the bishop, and are immediately under that of the Pope. 

Of nuns, as of the monks, there are different orders, each follow- 
ing their own rules and wearing a peculiar habit. The solemn vows of 
poverty, chastity, and obedience, are taken by them also ; and they 
are commonly under the government of the bishops ; but sometimes are 
under the jurisdiction of regular clergymen of their own order. After 
their profession, they are never allowed to go without the enclosure of 
the convent, during life, without the leave of the bishop, or some cogent 
reason — such as a nunnery taking fire, etc., — and no man is allowed to 
enter it without a similar permission, which may be granted for a ne- 
cessary cause. Roman Catholics think that the origin of nuns is to be 
found even in the primitive church. 

It is an article of the discipline of the church of Rome, not to put 
the Old or New Testament, in the vulgar tongue, into the hands of the 
children or unlearned, and that, in consequence, " No part whatever of 
the Bible in the vulgar tongue is taught in the Roman Catholic charity 
schools." No religious intercourse can take place between the Roman 
Catholics and other professing Christians, as they believe there can be 
no salvation out of their own church. They usually combine with each 
other in political and municipal arrangements ; and it is said, almost in- 
variably give their votes for public officers under the direction of their 
priests ; we are not aware, however, that they have ever attempted to 
act in opposition to the best political interests of the country. 



Roman Catholic Church. 



755 




One of the most extraordi- 
nary men connected with the 
Roman Catholic church at 
the present day, is the Rev\ 
Theobald Mathew. A native 
of Ireland, born in 1790, and 
educated for the priesthood, 
he entered in early life on 
that office. Painfully impress- 
ed with the evils of intemper- 
ance, he began to make very 
zealous efforts to stem its tor- 
rent ; and by the year 1838 
had acquired most astonishing 
influence over the members of 
his own church ; so that in 
Ireland, Great Britain, and 
the United States he received 
the pledge of total abstinence 
from whatever could intoxi- 
cate literally from millions. 
His influence for many years 
was absolutely unparalleled. 
From personal knowledge we 
can testify to his very amiable 
spirit and manners. 

Father Mathew, it will be 
father mathew. seen is somewhat advancing 

in years, though his appearance does not indicate that he is much more 
than fifty years old. His hair is coarse and dark colored, rather lib- 
erally sprinkled with gray, his countenance when in repose has nothing 
striking about it, and seen by a stranger he would be passed by as an 
ordinary man. His eye, which is the most expressive feature, is rather 
large, blue, and languid. When not engaged in conversation it w T ears 
a dull expression, the lips are compressed firmly together, and the whole 
face bears the impress of great gravity. He seems abstracted and lost 
to circumstances surrounding him. But, when his attention is aroused, 
those large blue orbs are lighted up with a beautiful lustre, and become, 
indeed, the windows of the soul. That mouth is relaxed from its firm- 
ness, and a winning smile plays around it, until the whole countenance 
is transformed, and we see the Father Mathew of the Temperance re- 
formation. In view of his immense success as a reformer, it is asked 



756 Roman Catholic Church. 

by thousands and tens of thousands wherein his great strength lies. It 
is known that he is no great orator in his best estate ; he has never 
called to his aid the beauties and graces of eloquent speaking : and now 
less than ever before, because he is suffering under a stroke of paralysis, 
which for a time deprived him of the use of his tongue, and he only 
speaks with great difficulty. But where is the secret of his strength ? 
It is in his simplicity, his humanity, his unfeigned benevolence ; his firm 
conviction that his mission is ratified in heaven, and that he has an all- 
supporting arm for his sure defence. Thus prepared, he goes forth with 
singleness of purpose, and, turning neither to the right nor to the left, 
he urges the high claims of the great cause he has espoused with an 
earnestness and simplicity that never fails to draw men unto him. 

There is something pleasant in tracing the progress of society, to 
observe how contact increases courtesy. Perhaps no man of the pre- 
sent day has done so much to bring Catholics and Protestants together, 
and to make their intercourse pleasant than Father Mathew ; a fact 
which we had more than one occasion to rejoice in in the father land, 
and again during his visit to the United States. 

We have, too, in preparing this article for the press, been reminded 
of a playful publication between a Catholic clergyman and a Protestant 
one some years since in England, the cause of which was the expulsion 
of a painting of the Crucifixion from the Protestant church. The 
Catholic clergyman wrote and published : — 

"The parson's the man, 
Let him say what he can, 

Will for gain leave his God in the lurch: 
Could Iscariot have done more 
Had it been in his power, 

Than to turn his Lord out of the church ?" 

To this the Protestant clergyman promptly replied : — 

" The Lord I adore, 
Is mighty in power, 

The One only living and true, 
But that Lord of your's 
That I turned out of doors, 

Had just as much knowledge as you. 
" Since thus you bemoan, 
This God of your own, 

Cheer up, my disconsolate brother ; 
It seems very odd, 
Yet if this be your god, 

The painter can make you another. 

One of the public buildings of this body is now placed before the 
eve of the reader. This cathedral is 156 feet in length, by 80 feet in 




St. Patrick's Cathedral, New- York. 



757 




HUGHE3, 



759 



Roman Catholic Church. 761 

width. It covers the whole space from Mulberry Street, New York 
city, to Mott Street, contains pews for about 2,000 persons, and is 
situated near the residence of Archbishop Hughes. It was consecrated, 
May 5, 1815, Other cathedrals far exceeding this in magnitude and 
beauty, are already built or in progress. 

Perhaps no name has been more frequently pronounced in this 
country during the last twenty years than that of Archbishop Hughes. 
He w r as born in the North of Ireland, in 1798 ; at seventeen he came 
to this country, where he was educated as a Catholic priest, and en- 
tered on his clerical duties in the city of Philadelphia. In 1838 he 
was appointed bishop of the Catholic diocese of New York, and en- 
tered on very active engagements, some of which were unpopular with 
many members of his own church, but he gradually accomplished his 
objects. He has always been a warm opponent of the common school 
system, which he considers sectarian, and unjust in its operations to- 
wards the Catholics. 

In 1850, Dr. Hughes was appointed by Pope Pius IX., Arch- 
bishop of New York, which was accordingly raised to the dignity of a 
metropolitan See. 

The statistical summary which follows exhibits each diocess and 
ecclesiastical province. Some of the figures in the table will be found 
to vary from those in the recapitulations of the respective dioceses, 
owing to corrections that have since been made. In the number of cler- 
gymen this discrepancy arises from the publication, in the alphabetical 
list, of the names of several clergymen who are not reported on active 
duty. The figures under the head of " Clerical Students," are rather 
above the real number, as some students have been designated in more 
than one diocese. The number of clerical students, in the theological 
and preparatory seminaries, is given more exactly in the subjoined tables. 

From the summary here presented, and preceding statements, it 
follows that in the United States there are 7 archbishops, 32 bishops, 
1574 priests, and 1712 churches, distributed among 41 dioceses and 2 
apostolical vicariates, and showing for the past year an increase of 9 di- 
oceses, 1 archbishop, 6 bishops, 113 priests, and 167 churches. During 
the year, 37 priests departed this life, 6 were elevated to the Episcopacy, 
and besides these, about 100 whose names appeared on the catalogue 
of 1853, and others, are not reported for 1854: whence it appears, that 
the total accession of priests during the year w T as upwards of 256 ! 

The figures of population in the table are those returned by the 
Most Rev. and Rt. Rev. Bishops : but as they are not complete, we 
forbear any hypothetical estimate of the total number of Catholics in 
the United States, in regard to which there exists so vast a difference 



762 



Roman Catholic Church, 



of opinion. On this subject we beg leave to remark, that with a view 
to procure such data as would afford the basis of a correct estimate, 
we adopted measures to obtain from the parochial clergy throughout 
the country, their own estimates of the number of Catholics under their 
charge, and also a statement of the deaths that occurred in their re- 
spective parishes or missions during the year, that is, from August, 
1852, to August, 1S53. With data of this kind it would be easy to 
determine, with considerable accuracy, the Catholic population of this 
country. Our efforts, however, having in a great measure been frus- 
trated, we can only express the hope, that another attempt to procure 
the necessary information will prove more successful. In the Arch- 
diocese of Baltimore, reports on the subject of population were received 
from a majority of the parochial clergy, but not from all. We respect- 
fully request the Most Rev. and Rt. Rev. prelates and the Rev, clergy 
to co-operate with us in this interesting investigation. 
THEOLOGICAL SEMINARIES. 



Name. 



St. Mary's Theological Seminary, 
Noviciate of the Society of Jesus, 
Mt. St. Mary's Theological Seminary. 
House of Studies of Redemption, . 
House of Studies of Redemptorists, 
Seminary of St. John the Baptist,* 
Theol. Seminary of St. Charles Bor. 
Agustinian Monastery of St. Thomas, 
Benedictine Monastery of St. Vincent, 
Ecclesiastical Seminary, 
Dominican Convent of St. Joseph's, 
Dominican Convent of St. Rose, . 
Diocesan Seminary of St. Thomas, 
St. Mary's Ecclesiastical Seminary, 
Congregation Pretiosissimi Sanguinis, 
Ecclesiastical Seminary, 
University of Notre-Dame-du-Lac, 
Ecclesiastical Seminary, 
Seminary of St. Thomas, . 
Eccles. Seminary of St. Vincent of Paul, 
Theological Seminary of St. Louis, 
Novitiate of Society of Jesus, 
Seminary, ..... 
Ecclesiastical Seminary, 
Ecclesiastical Seminary, 
St. Joseph's Theological Seminary, 
Eccles. Seminary of St. Francis of Sales, 

Seminary c 

Diocesan Seminary* . . * 

* Temporarily suspended. 



Place. 



Baltimore, Maryland . 
Frederick, " 

near Emmitsburg, Md. 
Cumberland, " 

Rochester, N. Y. 
Charleston, S. C. 
Philadelphia, Pa. 
Villa Nova " 
near Latrobe " 
near Cincinnati, Ohio 
near Somerset " . 
near Springfield, Ky. . 
near Bardstown, " 
Cleveland. Ohio 
Thompson, " 
near Vincennes, Indiana 
Notre-Dame, " . 

Wheeling, Va. . 
Detroit, Michigan 
Lafourche, La. . 
Carondelet, Mo. 
near Florissant, Mo. . 
St. Paul's, Minnesota 
Buffalo, N. Y- . 
Springhill, Ala. . 
Fordham, N. Y. 
Milwaukee, "Wis. 
Dubuque, Iowa . 
San Francisco, Cal. 

29 



20 

19 

26 

8 

5 
35 

17 

20 

11 

10 

10 

16 

7 

16 

6 

4 

9 
17 
14 

2 
10 

5 
40 



+331 



f Besides the number of Students here enumerated and those not reported, there are about sixty- 
five employed in collegiate institutions. In the reports received, some of -these seminaries are merely 
stated to be under the care of clergymen -who have charge of colleges annexed, as at Springhill, Buffalo, 
etc., for which reason it is supposed that the number of officers mentioned above are in some cases not 
all employed in the ecclesiastical department. 



Roman Catholic Church. 



763 



PREPARATORY SEMINARIES. 



Name. 



Place. 





cc 






s- 






o 






w 


c 












T3 




o 


3 




u 






m 


m 



St. Charles' College 


near Ellicott's Mills, Md, 


5 


42 


St. Mary's Preparatory Seminary 


Barrens, Perry co., Mo. 


y 


100 


Novitiate of Redemptorists 


Annapolis, Md. 


2 


14 


Preparatory Seminary of St. Thomas, 


near Bardstown, Ky. 


4 


21 


Diocesan College - 


Santa Ynes, California 







INCORPORATED COLLEGES IN THE UNITED STATES. 
UNDER CATHOLIC DIRECTION.* 



Name. 



Place. 



Georgetown College 

Mt. St. Mary's College 

St. John's College. - 

Loyola College 

St. Mary's College - 

Augustinian College f 

St. Joseph's College - 

St. Xavier College - 

St. Joseph's College - 

St. Mary's College 

University of Notre-Dame-du-Lac 

St. Charles' College - 

College of SS. Peter and Paul 

College of the Immac. Conception 

University of St. Louis 

St. Vincent's College - 

University of St. Mary of the Lake 

St. John's College - 

College of St Francis Xavier f 

Springhill College - 

St. Joseph's College f - 

Sinsinawa Mound College - 

College of St. Andrew 

Santa Clara College f 

St. Joseph's College f 



Georgetown. D. C. 
near Emmitsburg, Md. 
Frederick, Md. 
Baltimore, Md. 
Wilmington, Del. 
Villa Nova, Pa. 
Philadelphia, Pa. 
Cincinnati, Ohio 
Bardstown, Ky. 
near Lebanon, Ky. 
Notre Dame, Ind. 
Grand Coteau, La. 
Baton Rouge, La. 
New Orleans, La. 
St. Louis, Mo. 
Cape Girardeau, Mo. - 
Chicago, 111. 
Fordham, N. Y. 
New York city, N. Y. 
Springhill, Ala. 
Buffalo, N. Y. 
Sinsinawa, Wis. 
near Fort Smith, Ark. 
Santa Clara, Cal. 
near Somerset, Ohio 



18 

1U 

6 

9 

7 

3 
11 
13 
18 

2 
14 

6 

4 

5 
10 

7 

7 



18U 
142 

60 
100 

83 

100 
172 
210 

40 
85 

150 

270 
100 



20 

15 180 

17 190 

51 

3 

5 

3 

9 



85 



1791 
1808 
1829 
1852 
1839 
1844 
1851 
1840 
1819 
1821 
1842 
838 
1850 
1847 
1832 
1839 
1844 
1841 
1847 
1830 
1849 
1846 
1849 
11851 
1.1851 



* The publisher is uncertain whether those marked f are.incorporated. 
f Figures marked % are below the real nnmbor. 



To these statements we may add. 



that according to the census 



of 



1850, the Roman Catholics have 1,112 church edifices, capable of ac- 
commodating 620,950 persons, valued at $8,973,838. According to 
the Methodist Almanac for 1854 the members of the Catholic church 
number 1,600,000. They control, probably, the minds of from three 
to four millions of the inhabitants of the United States. 



764 



Roman Catholic Church. 



Statistics. 

For the Statistical Tables now given, we acknowledge our in- 
debtedness to " The Metropolitan Catholic Almanac and Laity' *s Di- 
rectory, for 1854," published at Baltimore. 

Summary of Catholics in the United States. 



DIOCESES. 


fit 
h 

s 
A 


a 
.2 
"3 

o 

.a 
o 


Si 
3 •£ 

5 


•P_E 
>-> ~ 


5 G 
3 o 

11 


3 

g P 

3 


H 

a ~ 


to P 

3 O 

>» y 

5 p 
3 


3) r 


"3 
o , 

** c 

5 

-*< 


p 
o \ 

~3 


P 
a, 
o 
* p* 

^2 
"3 

C3 


Baltimore, Arch. 


82 


33 


72 


50 


7 


131 


5 


7 


15 


7 


24 


120,000 


Philadelphia, ...... 


121 


25 


120 




2 


35 


3 


4 


5 


1 


6 


175,000 


Charleston, - - - - . - 


18 


40 


16 




1 


5 




1 


1 


1 


1 


6,000 


Richmond, 


11 




11 






4 






2 


2 


3 


9,000 


Pittsburgh, 


5S 


7 


57 




i 


17 


4 


2 


2 


3 


4 


40,000 


Wheeling, 


9 




10 




l 


7 




1 


2 


2 


3 


6,500 


Savannah, 


10 




14 












1 


1 


1 


10.500 


Erie, ........ 


•2 s 




14 








i 




1 






12,000 


8 


343 


105 


314 


50 


12 


204 


13 


15 


29 


17 


42 


377.500 


New York, Arch, 


47 


30 


78 28 


1 


40 


5 


4 


It 


5 


4 


S2b0,000 


Boston, 


6o 




59 4 






1 


1 


4 


3 


3 




Albany, - 


S3 


5C 


70 1 .. 




12 


2 


1 


ll 


] 


7 




Buffalo, 


91 




68' 5 


2 


10 


2 


1 


4 


2 


5 


90 000 


Hartford, 


31 


22 


37; •• 




25 






: 


3 


3 


55,000 


Brooklyn, ------- 


•22 


7 


23 .. 






1 




] 


1 


2 




Newark, - 


33 




30| .. 






1 




2 




1 




Burlington, 


8 




61 .. 


















Portland, 


21 




11 .. 


















9 


405 


109 


382J 37 


3 


87 


12 


7 


34 


15 


25 


425.000 


New Orleans, Arch, ----'. 


97 




67 


13 


1 


y 


4 


4 


11 


6 


10 


175.000 


Mobile, - - 


13 




13 


9 


1 


5 


2 


1 


2 


2 


3 


12,500 


Natchez, 


11 


32 


9 












1 




1 


10,000 


Little Rock, 


11 


20 


10 






2 







2 


2 


3 




Galveston, - 


26 




25 








2 




a 


£ 






Natchitoches, ------ 


7 




5 








■ 




i 


1 




25,000 


6 


135 


52 


129 


22 


2 


14 


8 


7 


20 


14 


17 


222,500 


Cincinnati, Arch, 


105 


75 


84 


13 


50 


4 


2 


11 


8 


7 


110,000 


Louisville, 


53 


80 


37 


21 


£ 


41 




2 


14 


10 


4 


46,000 


Detroit, 


41 


34 


34 




1 




2 




5 


3 


q 


85,000 


Vincennes, ------ 


85 




4S 




1 


if. 


2 


1 


10 


9 


3 


60,000 


Cleveland, 


55 




39 


3 


1 


23 


2 


1 


6 


3 


5 


30,900 


Covington, ------ 


10 


28 


7 










1 


1 


1 

34 






6 


349 


217 


249 


37 


7 


130 


13 


7 


47 


22 


332,000 


St. Louis, Arch, ------ 


56 


25 


75 


34 


3 


137 


3 


2 ] 


9 






Nashville, 


6 


20 


10 












2 


2 




5,000 


Dubuque, 


31 


18 


25 




1 




2 


1 


3 


3 




13,000 


Chicago, ------- 


70 


62 


44 


2 




12 




1 


2 


2 




50,000 


St. Paul's, - 


11 




10 




1 


2 




1 


- 1 


1 




8,000 


Milwaukee, ------ 

Quinoy, 


113 
51 


59 
34 


69 
23 




3 




2 


1 


i 
1 


6 
1 




95,000 
42,000 


Santa Fe, 


65 


25 


15 




i 


4 






1 


1 




68,000 


8 


403 


243 


271 


36 


9 


155 


7 


6 


34 


25 


23 


2S1.000 


Nesqualy, - - - - j" 


23 


10 


25 






.. 


2 




2 


2 




5,000 


2 


























San Francisco, Arch, - \ 
Monterey, -.-..- j" 


43 




39 




1 




1 


1 


3 


3 


2 


75,000 


2 


























Neb :i.ska and | . -, 7 . 

Indian Territ./ A P- Vlc -> * " ' 


5 


10 


8 








1 


2 


2 


2 


.. 


5,300 


Upper Michigan, Ap. Vic. - - - - 


6 




5 




















2 


11 


10 


13 








1 


2 


2 


i • 


5,300 


41 Diocesses, 2 Ap. Vic. - - - - 


'71-2 


746 


1422 


182 


34 


590 


57 


45 


171 


112 


131 





Roman Catholic Church. 



765 



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ro 03 w 

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(D 6) O - " 

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1^ £^ 

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° (D rf 

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a-£L~* GO 

00 CU 5" ^ 

S3 C O *" 
S3 2.- £, 

^ l~ 

-1 c+ EL ^3 
*•- J3- CT rD 

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CD ~ r 1 . 






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g. oT~ Q 

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IT r+ ns" f+ 
ft- ffi M ff 

! » r» 

03 *-> ^ O 

rj re re a - 

o 03 cr c 

w -i c "i 

° - M 5 s- 

»-*i O IT 

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3 ft ft 3 
O 5° "> 

re OT co a - 

p ^ re re 

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p ~ » ~ 
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766 Roman Catholic Church. 

Catholic Periodicals Published in the United States. 
Weekly. 

The United States Catholic Miscellany, published every Saturday, 
in Charleston, S. C. 

Catholic Telegraph and Advocate, published every Saturday in 
Cincinnati, Ohio. Edited by the Very Rev. Edward Purcell and Rev. 
S. Rosencrans, D. D. 

The Catholic Herald, published every Thursday in Philadelphia. 
Edited by Henry Major, A.M. 

The New York Freeman's Journal and Catholic Register, pub- 
lished every Thursday in the city of New York. The semi-weekly 
Freeman is published every Sunday morning and Wednesday evening. 

Le Propagateur Catholique, (French paper,) is published every 
Saturday in New Orleans, La. Edited by Rev. N. Perche. 

The Pittsburg Catholic, published every Saturday, at Pittsburg, 
Penna. 

The Catholic Mirror, published every Saturday at Baltimore. 

The Catholic Instructor, published every Saturday, at Philadel- 
phia, Pa. 

The Shepherd of the Valley, published every Saturday, at St. 
Louis, Mo. 

The Western Tablet, published every Saturday, at Chicago, III. 

The American Celt, published every Saturday in New York city. 

The Boston Pilot, published every Saturday at Boston, Mass. 

Der Herold Des Glaubers, (German.) published every Sunday, at 
St. Louis, Mo. 

Der Warheit's Freund, (German paper,) published every Thurs- 
day, in Cincinnati, Ohio. 

Der Religions Freund, (German,) published every Thursday morn- 
ing at Baltimore, Md. 

Katolische Kirchen Zeitung, (German,) published in New York 
every Friday. Edited by Maximilian CErtel, Esq. 

Detroit Catholic Vindicator, published at Detroit, Michigan, every 
Saturday. 

The Catholic Messenger, published every Thursday, at New Or- 
leans, La. 

The Catholic Standard, published every Saturday, at San Fran- 
cisco, California, partly in English and partly in Spanish. 

The Buffalo Sentinel, published every Saturday at Buffalo, N. Y., 
bv B. D. Killian, who is also editor. 



Roman Catholic Church. 767 

Monthly. 

The Metropolitan, a monthly Magazine, devoted to Religion, Ed- 
ucation, Literature and general information. Published at Baltimore. 
Edited by J. V. Huntingdon. 

Quarterly. 

Brownson's Quarterly Review, devoted to Religion, Philosophy, 
and general literature. Published in Boston, by Benjamin H. Green. 

Annual. 

Ordo Divini Officii Recitandi, Missaeque Celebrandse, justa rubri- 
cas breviarii ac misalis Romani. Published by Lucas, Baltimore. 

The Metropolitan Catholic Almanac and Laity's Directory, pub- 
lished by Lucas, Baltimore. 



From the Society for the Propagation of the Catholic Faith 
in all parts, we have a return of the income and expenditure for 
1852. The total income was £129,580, of which £77,477 were 
raised in France, £8,880 in the Sardinian States, £11,017 from 
the Italian States, £8,012 from Belgium, £5,437 from Great Britain 
and Ireland ; the latter having contributed £3,159, and the colonies 
£848. The expenditure on the several missions amounted to £122,683, 
cf which there were disbursed for church purposes, in Europe, £21,795 ; 
Asia, £39,578; Africa, £11,267; America, £29,188; Oceanica, 
£13,355. 




Unitarian Church, Philadelphia. 



THE UNITARIANS 




AILEY tells us in his Dictionary, that "The 
term Unitarian, does not denote a believe: 
in One God, as contradistinguished from a 
believer in three gods, or more gods than 
one. It is opposed to Trinitarian, Tri- 
uni-tarian, and signifies a believer in, and 
a worshipper of one God, in one person, as 
contradistinguished from a believer in, and 
a worshipper of one God in three persons." The Rev. Dr. Berriman, 
an Episcopal clergyman, in his " Historical Account of Controversies 
on the Trinity," presented in eight sermons at Lady Moyer's Lecture, 
1725, acknowledges this distinction when he remarks, according to the 
late Rev. Robert Aspland, of London, " Anti-trinitarians, usually de- 
nominated Socinians, chose rather to distinguish themselves by the 
name of Unitarians, to import their assertion of the numerical unity in 
such a sense as excludes all plurality of Persons in the Godhead, as 
well as essences." Unitarian has a general, Socinian a specific mean- 
*ng ; every Socinian is an Unitarian, but every Unitarian is not a So- 
768 



Unitarians. 769 

cinian. An Unitarian is a believer in the personal unity of God, a So- 
cinian is a believer in the personal unity of God, who also holds Jesus 
Christ to be both a man and an object of religious worship. I know 
not a single Socinian in England, and to continue the term when the 
character is gone, is an impropriety of speech, if it imply nothing 
more." 

The Socinian takes his name from Faustus Socinus, who died in 
Poland, 1604. There were two who bore the name Socinus, uncle and 
nephew, and both disseminated the same doctrine. The Socinian as- 
serts that Christ had no existence until born of the Virgin Mary ; and 
that being a man like ourselves, though endowed with a large portion 
of the Divine wisdom, the only objects of his mission were to teach the 
efficacy of repentance without an atonement, as a medium of the Divine 
favour — to exhibit an example for our imitation — to seal his doctrine 
with his blood — and, in his resurrection from the dead, to indicate the 
certainty of our resurrection at the last day. The simple humanity of 
Christ, which forms a principal article of their creed, is founded on the 
passages of Scripture, where the Messiah is spoken of as a man, par- 
ticularly the following, Acts ii. 22: "Ye men of Israel, hear these 
words, Jesus of Nazareth, a Man approved of God among you," etc. 
— Acts xvii. 31. " Because he hath appointed a day in which he will 
judge the world in righteousness by that Man, whom he hath ordained," 
etc. — 1 Tim. ii. 5. " There is one God and one mediator between God 
and men, the Man Christ Jesus." 

Dr. Priestley distinguished himself in a controversy on this subject 
with Dr. Horsley, the late Bishop of St. Asaph. Dr. Priestly had pub- 
lished his two principal theological works : the one to prove that the 
first Christians were Unitarians, entitled, " The History of Early 
Opinions concerning Christ :" the other to account for the origin and 
spread of what is commonly called the orthodox doctrine, entitled 
" A History of the Corruptions of Christianity." On these publica- 
tions the Bishop animadverted ; and to these animadversions Dr. 
Priestley made several replies. 

It is difficult to trace the origin of the Unitarian controversy, even 
in Europe. It is said that John Campanus was the first among the Re- 
formers who distinguished himself on this side the question. Next 
Michael Servetus, a Spanish physician, whom Calvin is charged with 
persecuting to death, was eminent for his zeal in this matter ; he him- 
self is said to have put a man to death for pretended heresy. For 
many centuries men have been found who held these views. 

The Socinians, or, as they wish to be called, Unitarians, flourished 
greatly in Poland about the year lool ; and J. Siemienius, Palatine of / b 

49 



770 Unitarians. 

Podolia, built purposely for their use the city of Racow. A catechism 
was published by them, called "The Racovian Catechism;" and their 
most able writers are known among the learned by the title of the 
Polones Fraters, or Polonian Brethren. "Their writings were," says 
Dr. Maclaine, " republished together in the year 1656, in one great 
collection, consisting of six volumes of folio, under the title of 'Biblio- 
theca Fratrum.' There are, indeed, in this collection many pieces 
wanting, which were composed by the most eminent leaders of the 
sect ; but what is there brought together is nevertheless sufficient to 
give the attentive reader a clear idea of the doctrine of the Socinians, 
and of the nature of their institutions as a religious community." An 
account of these several authors, as well as of the persecution of Francis 
David, will be found in "Dr. Toulmin's Life of Socinus." See 
" Lindsey's Historical View of Unitarianism," Dr. Jones's Ecclesiastical 
Researches ," Hopton Hayne's " Scripture Account of the Attributes 
of God, and of the Character and Offices of Jesus Christ," and Mr. 
Belsham's " Calm Inquiry into the Scriptural Doctrine respecting the 
Person of Christ." Mr. Belsham has also published " The Bampton 
Lecturer Reproved, being a reply to calumnious charges of the Rev. 
Dr. Moysey," with a Letter to Dr. Magee, on his work relative to the 
Atonement. Of this latter work, Dr. Lant Carpenter has given an 
elaborate examination. These, as well as many well known American 
works, may be studied by those who wish thoroughly to understand 
the whole subject 

It will be soon found, however, that the Unitarians are by no 
means, even on the most important matters, agreed among themselves. 
Making light of human creeds, not always requiring even from candi- 
dates for ordination an account of their faith, and generally fond of the 
idea of progressive development, it is truly curious to observe how very 
much the leading Unitarian clergymen of a large city will differ from 
each other, and how nearly different parties among them will approach, 
on one side or the other, their greatest opponents. Indeed it is at the 
present time a matter of notoriety, that many are every year approxi- 
mating towards Evangelical Christianity, while another section among 
them, denying the inspiration of the Scriptures, and imbibing the spirit 
of German Neologism, bid fair to land in absolute Deism. 

The Unitarians of this country sprung up among the descendants 
of the Pilgrim Fathers, and few things would be more difficult than to 
point out the first man who imbibed these views, and began to dissemi- 
nate them. 

Although we have, in a former article, sketched some of the pe- 
culiar features of the old Puritans and their successors, the reader will 



Unitarians. 771 

become still better acquainted from a glance as recently given in a 
Boston publication : — 

Many of the early churches in New England had two clergymen ; 
one called the pastor, and the other the teacher. The order of the 
public services on the Sabbath was as follows : The congregation as- 
sembled at an early hour in the morning — never later than nine o'clock. 
After prayer, either the pastor or the teacher read a chapter from the 
sacred volume, and expounded it at length. In many of the pilgrim 
churches, however, the reading of the Scriptures was not allowed for a 
hundred years after the gathering of the society. This was the case 
with some of the Boston churches, and quite an excitement was raised 
when the li Innovation" of reading a chapter from the sacred volume 
was first introduced into the public religious services of the Sabbath. 
Next to the introductory prayer, or the reading of the Scriptures, in 
the New England churches, a psalm was sung, which was dictated, 
line by line, to the congregation. It was the practice for one of the 
officers of the church to read the hymns, and give out the tune. In 
some parishes, other persons were designated to perform this duty — for 
which service the party was excused from paying his poll-tax. The 
sermon was preached by the pastor or teacher, who had not expounded 
the Scriptures. The services were closed with a prayer and blessing. 
The one that preached did not usually take part in the other religious 
exercises of the occasion. 

An intermission of an hour, or an hour and a half, occurred be- 
tween the morning and afternoon services. For the comfort of those 
who came from a distance to attend worship, small houses were built, 
called " Sabbath-day houses," for such to assemble in as lived too far 
to return home at noon. These houses generally consisted of two 
rooms, ten or twelve feet square, with a chimney in the centre between 
them, and a fire-place in each room. They were generally built at the 
expense of two or more families. On the morning of the Sabbath, the 
owner of these rooms deposited in his saddle-bags the necessary refresh- 
ment for himself and family, and a bottle of beer and cider He went 
to the Sabbath-day house, built a fire, deposited his luncheon, warmed 
himself and family, and at the time of worship they were all ready to 
sally forth, and to shiver in the cold during the morning services at the 
house of prayer. At noon the family retnrned to the Sabbath-day 
house, where a warm room received them. The luncheon was brought 
out and eaten, and each in turn drank at the bottle. A blessing was 
invoked and thanks returned at this repast. The head of the family 
took notes during the morning discourse, which were read after the 
noon meal. The morning sermon was discussed, as all present of the 



772 Unitarians. 

family enjoyed the utmost freedom in their remarks. Some one present 
prayed, and the family returned to the sanctuary. 

In the afternoon, after prayer by the pastor or teacher, the Scrip- 
tures were expounded (in the churches where the Bible was allowed 
in the pulpit,) by the one who had preached in the morning, and a 
sermon delivered by the other. After this, baptism was administered. 
The minister made an exhortation, and prayed both before and after 
the ceremony. This ended, the contribution followed — one of the 
deacons making the appeal to the people. The whole congregation 
then arose and proceeded to the deacon's seat. The magistrates and 
" Chief gentlemen" first, and then the elders, followed by the rest of 
the entire congregation, came up one by one, and put their offerings 
into a box of wood made for the purpose, and then passed another way 
to their seats again. The offerings were a miscellaneous collection of 
goods and chattels of various descriptions, besides money. From the 
assortment collected, the deacons made distribution to the ministers, 
the poor, and for other purposes. After the contribution, members 
were received, and cases of church discipline tried, until it oftentimes 
became very late. " If there was time," a psalm was sung, and the 
services were concluded with a prayer and blessing. The prayers were 
from fifty to one hundred minutes in length, and many of the sermons 
of the times make from a hundred to a hundred and fifty printed pages! 
If any one disturbed the services, he was made to stand two hours on 
a block four feet high, with the inscription, " A Wanton Gospeller." 

After the contribution, in the second service, many of the proceed- 
ings of the sanctuary were exciting and amusing, and attracted the 
attention of the young folks. Oftentimes some offender was compelled 
to stand up and confess his crime. In many instances these persons 
were dressed in fantastic style. After the benediction, the ministers 
passed out of the building, bowing to people on both sides of the aisle, 
as they all sat in silence till the clergymen and their families had 
gone out. In the New England colonies prayers were forbidden 
at weddings and funerals, but public notice was taken of such events 
on the following Sunday. The wedding sermons were longer than the 
funeral, and the young bride selected the text, which was often quite 
felicitous. Many a wedding sermon has been preached from the text, 
"Mary hath chosen that good part." When parson Smith's daughter 
Abby wanted to marry 'Squire John Adams, whom her father disliked, 
and would not ask home to dinner, she chose for her text, "John came 
neither eating bread nor drinking wine, and ye say he hath a devil." 
This spirited damsel lived to be the wife of one President of the United 
States, and the mother of another! 



Unitarians. 773 

It has been thought that a careful review of the state of the 
churches, will go far to account for the change of system. The intro- 
duction of the half-way covenant, by which persons who had been 
baptized in infancy, even though not full communicants in the church, 
were eligible to civil offices, which had heretofore been only filled by 
members of the church, did much to bring the world and the church 
into close contact with each other. A natural result of this would be 
yielding less attention to practical piety, especially, perhaps, on the 
part of the ministry; declining attachment to their old peculiarities of 
doctrine, and a disposition to embrace a more lax system ; — all these 
things and others have been thought by some careful observers to have 
led the way to the prevalence of the system. As early as the middle 
of the last century, it is evident from the testimony of the elder Presi- 
dent Adams, there were ministers of these views in Boston, and in other 
parts of the State of Massachusetts, though it is equally certain that 
they manifested no great zeal in proclaiming their differences from their 
brethren. In the latter end of the last century a new liturgy was in- 
troduced into the King's Chapel at Boston which recognised Unitarian 
doctrines, and the current began to set in favor of that system. 

"The year 1815, " says the Rev. Dr. Alvan Lamson, an eminent 
Unitarian clergyman, " Formed an epoch in the history of American 
Unitarianism. The circumstances were briefly these : Mr. Belsham, in 
his Memoirs of Lindsey, published in London in 1812, had introduced 
a chapter on American Unitarianism, or, as it was expressed, on the 
' Progress and Present state of the Unitarian churches in America.' 
This was republished in Boston, in 1815, with a preface by the Ameri- 
can editor, the object of the republication being to sound the alarm 
against Unitarianism on this side the Atlantic. The pamplet was im- 
mediately reviewed in the Panoplist, an orthodox publication of the 
day. The two publications caused great excitement. The Panoplist 
especially, was complained of by Unitarians, as greatly misrepresenting 
their sentiments, and containing many injurious representations of their 
character. 

u A controversy ensued, Dr. Channing leading the way, in a letter 
addressed to the Rev. S. C. Thacher, in which he charges the Pano- 
plist with the attempt to fasten on the Unitarians of this country all 
the odium of Mr. Belsham's peculiar views, and replies to what he con- 
ceived to be other misrepresentations of the reviewer, particularly to 
the accusation of hypocritical concealment, brought against the Unita- 
rians. Several pamphlets were written in this controversy by Dr. 
Channing, Dr. Samuel Worcester, of Salem, and some others mostly in 
1815. 



774 Unitarians. 

"The tendency of this controversy was to draw a sharp and dis- 
tinct line between the parties. The Panoplist had urged on the Or- 
thodox the necessity of a separation "In worship and communion from 
Unitarians." From that time the exchange of pulpits between the 
clergymen of orthodox and liberal denominations, in a great measure, 
ceased, though all were not prepared for the decided step. Many con- 
gregations were much divided in opinion ; a separation was viewed by 
many as a great evil ; many were strongly opposed to it, but it now 
became inevitable. 

" The Unitarian controversy, strictly so called, brought up the 
question of the rights of churches and parishes, respectively, in the set- 
tlement of a minister. Before the excitement on this subject had sub- 
sided, another controversy arose, occasioned by Dr. Channing's sermon, 
preached at Baltimore, at the ordination of Mr. Sparks. 

" This controversy embraced the doctrine of the Trinity, and the 
doctrines of Calvinism generally, all of which were subjected to a very 
thorough discussion. Professor Stuart, of And over, appeared in defence 
of the Trinity, and Mr. Andrews Norton, in opposition to it, in an ar- 
ticle in the Christian Examiner, subsequently enlarged and published 
in a separate volume under the title, " A Statement of Reasons for not 
believing the Doctrine of the Trinitarians, concerning the nature of God, 
and the Person of Christ." Dr. Woods, of Andover, defended the doc- 
trines of Calvinism, and Dr. Ware, of Harvard University, replied. 
There were several replications and rejoinders on both sides. A dis- 
cussion was at the same time going on between Mr. Sparks, of Balti- 
more, and Dr. Miller, of Princeton. 

"By the time this controversy subsided, the Orthodox and Unita- 
rian Congregationalists were found to constitute two distinct bodies. The 
ministers of both divisions, however, in Massachusetts, still annually 
meet in convention as Congregationalists, a name which belongs equally 
to both, but have, elsewhere, little religious fellowship or com- 
munion." 

Unitarianism has no peculiar Church Government of its own. It 
began in Boston, as we have already seen, among the Episcopalians ; it 
then seemed to work in harmony with Congregationalism ; in many in- 
stances now it has no ecclesiastical organization distinct from the whole 
body of attendants ; while in England they call themselves English 
Presbyterians. The former epithet is intended to distinguish them 
from the Scotch or Evangelical body, and the latter is said to have 
been adopted to secure the property of the old Presbyterians, of which 
they had in a very large number of instances gained possession. 

One of the most pleasing memorials of the olden time, is the 




Rev- Oevuxb Dewey, D. D. 



775 




Rev. John Kirkiand Thornton, I). i». 



777 



Unitarians. 779 

Thursday Lecture preached weekly in the Chauncy Place church, Bos- 
ton. It was commenced by the " Famous John Cotton," the second 
pastor of the first church at Boston, so long ago as 1633, and was at 
first sustained by himself alone. Afterwards, by courtesy, it was prea- 
ched by each of the ministers of the Boston Association in turn. In 
the year 1S45, the Association gave it back into the hands of the pas- 
tor of the First church, to whom by right it still belongs. It is now 
preached by a number of clergymen selected by him, in the order of 
their college graduation, every Thursday at 11, A. M., and is very 
largely attended. 

The Unitarian Church, Philadelphia, an engraving of which pre- 
cedes this article, is an elegant Grecian structure, situated at the cor- 
ner of Tenth and Locust streets. Its congregation is highly respecta- 
ble ; but if the high classical attainments, and general amiable disposi- 
tion of the Rev. W. H. Furness, D. D., its pastor, could ensure a con- 
gregation, it would be very much larger than it is. Unitarianism never 
flourished greatly in Philadelphia, 

Dr. Dewey is a very eminent Unitarian clergymen, though now, 
we believe, without any pastoral charge. He was a native of Sheffield 
in Mass., and born in 1794 ; graduated at Williams College in 1814, 
with the highest honors of his class ; studied Theology in the Andover 
Seminary, but after a short ministry among the Congregationalists, 
avowed himself an Unitarian. He has ever held a high place in the 
rank of preachers and religious writers, and is still frequent in his ap- 
pearance in the pulpit, and from the press. 

The late Dr. John Kirkland Thornton, was a gentleman, a minister,. 
and a collegiate president of very high order: On his mother's side he 
was an immediate descendant of Captain Miles Standish, a fact which 
afforded him no small gratification. He was born at Little Falls, on 
the Mohawk river, in 1770, and after a well-finished education became 
pastor of the church in Summer street, Boston, in 1793, where he 
was the estimable predecessor for sixteen years of the late venerated 
Dr. Alexander Young. On November 14, 1810, Dr. T. was elected pre- 
sident of Harvard University, a position he filled with high honor for 
eighteen years. He retired in 1828, into nearly private life, and died 
in Boston, April 26, 1841, in the 70th year of his age. 

The Statistical information we have been able to obtain, chiefly, 
from the Unitarian Register of 1854, shall close this article. 

Divinity School in Cambridge. 

This institution was systematically established in 1816, though in- 
struction had previously been given, to some extent, by the Hollis Pro- 



780 Unitarians. 

fessor of Divinity in the College. The whole number of graduates is 274. 

The Theological Library numbers about 3,000 volumes ; whole 

number in Harvard University, about 90,000 volumes. 

Faculty, 

James Walker, D. D., LL. D , President. Rev. Con vers Francis, 
D. D., Parkman Professor of Pulpit Eloquence and the Pastoral care. 
Rev. George R. Noyes, D. D., Hancock Professor of Hebrew and other 
Oriental Languages, and Dexter Lecturer on Biblical Literature. 

Meadville Theological School. 

This institution was opened October 1, 1844, and was incorporated 
by the Legislature of Pennsylvania, April 7, 1846. The course of study 
lasts three years, but students may pursue a course of one, two, or four 
years. 

The necessary expenses of a student for the academic year of forty 
weeks amount to about $40, exclusive of clothing. 

Faculty 

Rev. Rufus P. Stebbins, D. D.. President, Professor of Hebrew 
Literature, Systematic Theology, and Sacred Rhetoric. Rev. Frederic 
Huidekoper, Professor of .New Testament Literature and Ecclesiastical 
History. Rev. George W. Hosmer, D. D., of Buffalo, N. Y., Profes- 
sor of Pastoral care. Elder David Millard, of West Bloomfield, N. 
Y., Professor of Biblical Antiquities and Sacred Geography. Rev. Na- 
thaniel S. Folsom, Professor of Hermeneutics and New Testament In- 
terpretation. 

Annual Ministerial Conference. 

Scribe, Rev. Frederic D. Huntington. Standing, Committee, 
Rev. George E. Ellis; Rev. James W. Thompson, D. D. ; Rev. Ed- 
ward B. Hall D. D. 

Convention of Congregational Ministers in Massachusetts. 

Embracing all the Congregational clergy of the Commonwealth 
but vested with no authority or control over the churches. Meeting 
held in Boston, on the last Wednesday in May, annually, and on the 
following day. 

Officers. 

Scribe, Rev. A. C. Thompson, of Roxbury ; Treasurer, Rev. 
Samuel K. Lothrop, D. D., of Boston. 



Unitarians. 781 

Massachusetts Congregational Charitable Society, 

This Society was incorporated, March 24th, 1786, " For the hu- 
mane and benevolent purpose of affording relief and support to the wid- 
ows and children of deceased ministers. The members may not exceed 
thirty of the clergy, and laity in equal proportion." Annual meeting 
on Monday preceding the last Wednesday in May. 

President, Hon. Lemuel Shaw, LL.D. ; Secretary, Rev. N. L. 
Frothingham, D. D. ; Treasurer, Hon John C. Gray. 

Society for the Relief of Aged and Destitute Clergymen — Formed in '49. 

President, Rev. Ichabold Nichols, D. D. ; Vice Presidents, Rev. 
James Walker, D. D. ; Rev. N. L. Frothingham, D. D. ; Secretary, 
Rev. Charles Rrooks ; Treasurer, Rev. Ephraim Peabody, D. D. ; Di- 
rectors, Rev. Cyrus A. Bartol ; Rev. Alvan Lamson, D. D. ; Rev. 
George Putnam, D. D ; Rev. Samuel Barrett, D. D. 

American Unitarian Association, 

Founded in 1824, incorporated in 1S47, President — Rev. S. K. 
Lothrop, D. D. ; Secretary, Rev. H. A. Miller, D. D., Boston. 

Art. 1. of the By-Laws. " The object of the American Uni- 
tarian Association shall be to diffuse the knowledge and promote the in- 
terest of pure Christianity throughout our country ; and all Unitarian 
Christians in the United States shall be invited to unite and co-operate 
with it for that purpose. 

Art. 2. " An annual subscription of one dollar shall constitute 
a person a member so long as such subscription be paid, and a subscrip- 
tion of thirty dollars shall constitute a person a member for life." 

By a vote of the Executive Committee, this article is so construed, 
fi That any one who shall pay thirty dollars for the General Agency of 
the American Unitarian Association, either at once, or by annual in- 
stalments within five years, shall be considered a life-member." 

The publications of the Association are as follows: — 1. The 
Quarterly Journal, issued on the first of January, April, July, and Oc- 
tober of each year. 2. Books, essays, or treatises, varying in size from 
forty-eight pages to the ordinary dimensions of a 12mo volume. 
3. Children's books, of such a kind as may give them correct views of 
religious truth, of duty, and of Scripture. A publication, of one or the 
other of these last-named classes, is issued as often as possible. 

The anniversary of the Association is celebrated on the Tuesday 
before the last Wednesday in May, at such place in the city of Boston 
as the Executive Committee may appoint. 



782 Unitarians. 

The office of the Association is at 111 Washington Street, Boston, 
where the Secretary or Assistant Secretary, may be found on every 
week-day, from 9 o'clock, A. M., to 2 o'clock. 

Unitarian Association of the State of New York. 
President, A. A. Low ; Secretary, J. W. Cory. 

Annual Conference of Western Unitarian Churches. 

President, Rev. William G. Eliot, of St. Louis ; Cor. Secretary, 
Rev. Abiel A. Livermore, of Cincinnati. 

Association of the Unitarian Churches of the State of Maine. 

President, Hon. William G. Crosby, of Belfast ; Secretary, Rev. 
M.W.Willis, of Bath. 

Missionary Societies. 
Society for Propagating the Gospel among the Indians and others in 

North America. 
President, Hon. Lemuel Shaw, L.L. D. ; Secretary, Samuel K. 
Lothrop, D.D. 

Massachusetts Evangelical Missionary Society. 

President, Hon. Samuel A. Eliot ; Secretary, Rev. Chandler 
Robbins. 

Children's Missionary Society. 

President, Hon. Albert Fearing ; Secretary, George Merrill, Esq. 

Society for Promoting Theological Education. 
President, Hon. James Savage ; Secretary, Rev. George E. Ellis. 

Society for Promoting Christian Knowledge, Piety, and Charity. 

President, Rev. Alexander Young, D.D. ; Secretary, Rev. Fred- 
eric A. Whitney. 

Sunday-School Societies. 

Boston Sunday -School Society. 
President, Hon. Stephen C. Phillips ; Cor. Secretary, Rev. William 
R. Alger. 

Worcester Sunday School Society. 

President, Rev. Alonzo Hill, D. D. ; Secretary, Rev. George M. 
Bartol. 



Unitarians. 



783 



Middlesex Sunday-School Society. 
President Hon. Charles Hudson ; Sec, Rev. Frederick A. Whitney. 

Cheshire Sunday-School Society. 
President, Rev. Levi W. Leonard, D. D. ; Sec, Rev. John S. Brown. 

Sunday-School Teachers' Institute. 
President, Hon. Albert Fearing ; Secretary, Thomas Gaffield, Esq. 

Benevolent Fraternity of Churches. 
President, Rev. Samuel Barrett, D. D. ; Secretary, E. Wiggles- 
worth, Esq. 

Boston Port Society. 
President, Hon. Albert Fearing ; Secretary, John A. Andrew, Esq. 

Autumnal Conventions. 
These are meetings of the Unitarian body, held in different parts 
of the country, at the invitation of friends, for the purpose of confer- 
ence, discussion, public religious services, and the promotion of fraternal 
feelings. They have been held in the following places, viz : — 

Preachers. 
c Rev. Ezra S. Gannett, D. D. 
I " Andrew P. Peabody, D. D. 



1842, Oct. 19, Worcester. 



1843, 
1844, 
1845, 

1846, 

1847, 
1848, 

1849, 

1850, 
1851, 

1852, 
1853, 



2, Providence, R. I. 5 

15, Albany, N. Y. 5 

22, New York, N. Y. 5 

20, Philadelphia, Pa. 5 

19, Salem. S 

17, New Bedford. 5 

19, Portland, Me. ) 

15, Springfield. 3 

14, Portsmouth, N. H. $ 
26, Baltimore, Md. ) 

18, Worcester. j 



Orville Dewey, D. D. 
George Putnam, D. D. 
Henry W. Bellows. 
Orville Dewey, D. D. 
Ezra S. Gannett, D. D. 
Henry W. Bellows. 
Edward B. Hall, D.D. 
Frederic H. Hedge. 
Frederic A. Farley, D. D. 
George W. Briggs. 
William H. Furness, D. D. 
Chandler Robbins. 
Alonzo Hill. 
John Weiss. 
George W. Hosmer. 
Ephraim Peabody, D. D. 
Charles T. Brooks. 
George W. Briggs. 
Thomas T. Stone. 
Frederic D. Huntington. 
Orville Dewey, D. D. 
George E. Ellis. 
Alexander Young, D. D. 
Samuel Osgood. 
Frederic D. Huntington. 



784 Unitarians. 

Periodicals. 

The Christian Examiner, bi-monthly, Boston. Rev. George Put- 
nam, D. D., and Rev. George E. Ellis, Editors. 

The Monthly Religious Magazine, Boston. Rev. Frederic D. 
Huntington, Editor. 

The Child's Friend, monthly, Boston. 

The Sunday School Gazette, semi-monthly, Worcester. 

The Christian Register, weekly, Boston. 

The Christian Inquirer, weekly, New York. Rev, Samuel Os- 
good, Rev. Henry W. Bellows, Rev. James F. Clarke, Rev. Frederic 
H. Hedge, and Rev. Rufus P. Stebbins, D.D., Editors. Published by 
the Unitarian Association of the State of New York. 

The Christian Repository, monthly, Meadville, Pa. Rev. Rufus 
P. Stebbins, Rev. Nathaniel S. Folsom, and Rev. J. E. Church, 
Editors, 

The Quarterly Journal of the American Unitarian Association. 
Published by the Executive Committee. 

According to the Register, there are 236 Unitarian Societies in 
America ; of which 197 are in New England, and 156 of these are in 
the State of Massachusetts. Fifty-six Societies are without pastors. 
Unitarian Societies have been established in twenty of the States, seven 
of which have only one each, three have two each, one has four, an- 
other five. 

From another source we learn that the body in this country num- 
bers 13,550 communicants ; and the census of 1850 reports their own- 
ing 243 church edifices, capable of accommodating 137,367 persons, 
and of the aggregate value of $3,268,122. 



THE ADVENTISTS 



§01=111==.. . |M] V E N at that very early period 

in every few decades of years, there have been those who, while some- 
what changing its aspects, and altering its dates, have placed the plea- 
sant picture before the public eye, and announced the very speedy com- 
pletion of the lovely scenery delineated by prophetic pencils. Looking 
only within our own memory, or nearly so, beginning with "Burnett's 
Theory of the Earth" let us see how the matter stands. 

We begin with Burnett, because his view of the subject was re- 
vived some half century since. We might indeed go back a century or 
two ago and tell of Ludovick Muggleton, a journeyman tailor, who set 
up for a prophet in the time of Cromwell. He and his companion 
Reeves absolved and condemned whom they pleased, saying, they were 
the two last witnesses spoken of in the Revelations, who were to appear 
previous to the destruction of the world ! Muggleton was buried in 
Spinning-wheel Alley, Moorfields, London, dying March 14, 1697, in the 
eighty-eighth year of his age. The inscription on his tomb ran thus : 

Whilst mausoleums and large inscriptions give 
Might, splendor, and past death make potents live, 
It is enough briefly to write thy name — 
Succeeding times by that will read thy fame : 
Thy deeds — thy acts — around the world resound, 
No foreign soil where Muggleton's not found ! 

Alas for the honor of man! "I have been down to the burying 
ground," says Dr. John Evans, " And no memorial remains ; the raven 
plume of oblivion hath long ago waved over the prophet's grave !" 

Equally evanescent were the Fifth Monarchy Men in the days of 

50 785 



786 Adventists. 

Cromwell. The Assyrian, the Persian, the Grecian, and the Roman 
were the four great monarchies ; and these men, believing that the 
spiritual kingdom of Christ made the fifth, bore the name by which 
they are distinguished. They aimed at the subversion of all human 
government. The Muggletonians and Fifth Monarchy Men are now 
only casually mentioned in the history of England, with Brothers, 
Joanna Southcott, and a whole army of similar persons. 

Burnett taught that in the latter period of time, Christ shall live 
and reign on the earth for a thousand years, and that these thousand 
years of the reign of Messiah and his saints will be the seventh Millenary 
of the world. For as God created the world in six days, and rested 
on the seventh ; so the world, it is argued, will continue six thousand 
years, and the seventh thousand will be the great Sabbatism, or holy 
rest to the people of God. One day being with the Lord as a thousand 
years, and a thousand years as one day. 2 Pet. iii. 8. According to 
long established Christian tradition, these thousand years of the reign 
of Christ and the saints, are the great day of judgment ; in the morn- 
ing, or beginning thereof shall be the coming of Christ in a flaming 
fire, and the particular judgment of Antichrist and the first resurrec- 
tion ; and in the evening, or conclusion whereof, shall be the general 
resurrection of the dead both small and great ; when they shall be 
judged, every man according to his works. 

Men of very different denominational creeds have written freely 
on this subject. The well-known Restorationist, Mr. Winchester, in 
his " Lectures on the Prophecies ," indulges his imagination on this 
curious matter. He suggests that all the large rivers in America are 
on the eastern side, that the Jews may waft themselves the more 
easily down to the Atlantic, and then across that vast ocean to the 
Holy Land ; that Christ will appear at the equinoxes, either March or 
September, when the days and nights are equal all over the globe ; and 
finally, that the body of Christ will be luminous, and being suspended 
in the air over the equator for twenty-four hours, will be seen with 
circumstances of peculiar glory, from pole to pole, by all the inhabit- 
ants of the world ! 

Dr. Priestley, the distinguished Unitarian, entertaining an exalted 
idea of the advantages to which our nature may be destined, treats the 
limitation of the duration of the world to seven thousand years as a 
Rabbinical fable ; and intimates that the thousand years may be inter- 
preted prophetically: then every day would signify a year, and the 
Millennium would last for three hundred and sixty-five thousand years ! 
Again, he supposes that there will be no resurrection of any individuals 
till the general resurrection ; and that the Millennium implies only the 



Adventists. 787 

revival of religion. This opinion is to be found in his " Institutes," 
published many years before his death ; but latterly he inclined to the 
personal reign of Christ, as in his farewell sermon, previous to his emi- 
gration to America. The author of the "Illustrations of Prophecy"" 
contends, that in the period commonly called the Millennium, a melio- 
ration of the human race will take place, by natural means, throughout 
the world. Robert Hall, Dr. David Bogue, Messrs. Drummond, Cun- 
ningham, and others about the same period, and somewhat later, pub- 
lished rather varying views of the matter. The Rev. Edward Irving, 
the celebrated Caledonian orator? also published two volumes on pro- 
phecy, in which he contends for a Millennium involving the personal 
reign of Christ on earth. Its commencement he dates in 1866, 

However the Millenarians may differ among themselves respecting 
the nature of this great event, it is agreed on all hands, that such a 
revolution will be effected in the latter days, by which vice and its 
attendant misery shall be banished from the earth ; thus completely 
forgetting all those dissensions and animosities by which the religious 
world has been agitated, and terminating the grand drama of Provi- 
dence with universal felicity. The sentiments of men may vary as to 
details, but there is more agreement among Christians, even on this 
matter, than a careless looker-on would imagine. It is remarkable, too, 
that this subject, as to the second advent of Christ, has generally been 
made most prominent by its adherents when the public has been more 
than usually excited about other matters. 

There is something truly remarkable in the very different effects 
produced by apparently the same causes at different times. Those who 
remember the extraordinary feelings which attended the prevalence of 
the cholera in this country and in Europe some years ago, were gene- 
rally impressed with a conviction that God sent the calamity to arouse 
men from their moral sloth, and thought they saw very happy results 
from the judgment teaching men to learn righteousness. But when the 
calamity was again sorely threatened, and indeed for a time prevailed, 
these persons were as deeply impressed with the universal indifference 
of men, or rather with their increased devotedness to pleasure in the 
very face of death. Usually, however, after a long prevalence of moral 
indifference in a community, the indication of divine judgments, espe- 
cially if connected with pretended revelations from God, will for awhile 
produce great public consternation. Here is an illustration : 

Events of a most disastrous and terrifying character had, in the 
middle of the eighteenth century, spread a general alarm in the Eng- 
lish metropolis, and awakened the most stolid to a sense of danger. 
The earthquake by which Lisbon was destroyed, the shocks felt in 



788 Adventists. 

London, and the false alarm excited by pretended prophecies of still 
greater devastation, had rilled many with terror, whom they could not 
bring to repentance. These signal judgments of Jehovah were pre- 
ceded by great profligacy of manners, and its fruitful parent, licentious- 
ness of principle. Iniquity stalked with brazen front through the 
streets ; and error, in ten thousand forms, vented its unsoftened blas- 
phemies against God and his Messiah. 

The shocks felt in London at this time were considerably more 
violent than any remembered for a great number of years : the earth 
moved westward, then east, then westward again, through all London 
and Westminster. It was a strong and jarring motion, attended with 
a rumbling noise like that of thunder. Many houses were much 
shaken, and some chimneys thrown down, but without any further 
hurt. Multitudes of every description fled from the city with astonish- 
ing precipitation, and others repaired to the fields and open places in 
the city. Tower Hill, Moorfields, and above all, Hyde Park, were 
crowded with men, women, and children, who remained there a whole 
night under direful apprehensions. Places of worship were thronged 
with frightened sinners, especially the Methodists, where multitudes 
came all night knocking at the doors and begging admittance for God's 
sake. The convulsions of nature are always regarded by enthusiasts 
and fanatics as the sure harbingers of its final dissolution. A soldier 
"Had a revelation" that a great part of London and Westminster 
w T ould be destroyed by an earthquake on a certain night, between the 
hours of twelve and one o'clock. In consequence of his assertions, 
thousands fled from the city for fear of being suddenly overwhelmed, 
and repaired to the fields, where they continued all night, in momen- 
tary expectation of beholding the prophecy fulfilled : whilst thousands 
ran about the streets in the most wild and frantic state of consternation, 
quite certain that the day of judgment was about to commence: the 
scene was truly awful. Fear filled the chapels of the Methodists with 
persons of every description. Mr. Charles Wesley, who was then in 
London, preached incessantly, and very many were awakened to a sense 
of their awful condition before God, and led to rest their hopes of eter- 
nal salvation in the Rock of Ages. Mr. Whitefield animated with that 
burning charity which shone so conspicuously in him, ventured out at 
midnight to Hyde Park, where he proclaimed to the astonished and af- 
frighted multitudes the most essential and important intelligence that 
ever assailed the ears of mortals — that there is a 'Saviour, Christ the 
Lord. The darkness of the night, and the awful horrors of an ap- 
proaching earthquake, added much to the solemnity of the scene. The 
sermon was truly sublime, and to the ungodly sinner, the self-righteous 



Adventists. 789 

pharisee, and the artful hypocrite, strikingly terrific. With a pathos 
that bespoke the fervor of his soul, and with a grand majestic voice 
that commanded attention, he took occasion from the circumstances of 
their assembling to call the attention of the surrounding thousands to 
that most important event, in which every soul will be particularly and 
essentially concerned — namely, the grand final consummation of all 
things, the universal wreck of nature, the dissolution of this lower 
world, and the confirming and fixing the eternal and unalterable state 
of every son and daughter of Adam. The awful manner in which he 
addressed the careless, Christless sinner, the sublimity of the discourse, 
and the appearance of the place, added to the gloom of the night, com- 
bined to impress the mind with seriousness, and to render the event 
solemn and memorable in the highest degree. Among those who failed 
not to improve these awful providences was the Rev. William Romaine, 
an eminent Episcopalian clergyman, who then published his " Alarm 
to a Careless World," and " The Duty of Watchfulness Enforced "— 
subjects treated so nobly, and with such careful views of our state and 
danger, that the two discourses remain, not merely the temporary 
warnings of the day, but equally applicable at the present time to the 
inhabitants of the great metropolis, where the sins that bring down 
God's judgments and the number of those who commit them, seem to 
have gone on in an increasing ratio, and the same punishment for which 
can be delayed or averted only by the piety and prayers of such men 
as Mr. Whitefleld and Mr. Romaine. 

Somewhat more than twenty years ago, the expectation of the 
speedy personal appearance of Jesus Christ began to extend itself in this 
countr}'. The first principal preacher on the topic was the late Rev. 
William Miller, a Baptist minister of the State of New York. He 
began to lecture extensively on the subject in 1833, and not long after 
to publish pamphlets and articles in the newspapers upon it. In 1840, 
the Rev. Joshua V. Himes, a minister in the Christ-ian connexion, 
joined him in his labors ; they published a newspaper, and extensively 
preached on the topic, till their adherents were numbered by many 
thousands. More than this was done ; they have at different times 
fixed the very day when the Saviour should appear and the revolution 
of all things should take place ; and great preparations were made for 
the event, which, however, did not occur at either of the times pre- 
dicted. Even while we write this article, another day has been named 
for this grand advent ; and should this volume ever be printed and come 
into the hands of the reader, he will see that another mistake has been 
committed. It is somewhat dangerous to calculate the chronology of 
the Scriptures ; for we have no specific period at which we can com 



790 Adventists. 

mence our calculations; besides which, as the eloquent Daniel Webster 
once said, we are not acquainted with the arithmetic of heaven. Mr. 
Miller before his death became fully convinced of the folly of a pro- 
fessed acquaintance with such " Times and seasons," and died quite 
satisfied with leaving to the Being of infinite wisdom the time when 
"The mystery of God shall be finished." 

It is not possible to furnish any correct statistics of this class of 
persons. They are to be found in different bodies of Christians, as well 
as in general society; not a few of them, indeed, disown all ecclesias- 
tical organizations till the Messiah comes to organize a purer church 
than any now in existence. We do not suppose that the views of the 
Adventists are at present at all extending in the United States. 



BIBLE CHRISTIANS. 




O N G has it been the boast of very many- 
members of the established church of Eng- 
land that Episcopacy, especially as estab- 
lished by law, tends only to promote entire 
unity in faith and practice. History, how- 
ever, has proved that creeds and doctrines 
of all kinds exist and flourish within its 
boundaries. One church, St. John's, in 
Manchester, for more than half a century 
sustained the late Rev. John Clowes in his 
views as a rigid Swedenborgian, and the 
gentleman, whom we now introduce as the 
founder of the Bible Christians, while en- 
tertaining the same views, was for several 
years his curate at St. John's. 

The Rev. William Cowherd was educated for the ministry — in the 
Church of England, and first labored in her service at Beverly, in 
Yorkshire. After a while he was united in labor with Mr. Clowes, 
already mentioned, and was exceedingly popular in that large congre- 
gation. Somewhat changing his views as to an established church, he 
became pastor of a New Jerusalem, or Swedenborgian church, in Sal- 
ford, adjoining Manchester. Here he devoted his labors to the practice 
of medicine, and gratuitously preached what he considered to be the 
Gospel of Christ. The principle on which he proceeded was to re- 
nounce all human creeds, and only to take the Bible as his grand text 
book ; and in 1807 he added to these qualifications for church fellow- 
ship the obligation of abstinence from the flesh of animals as food, and 
total abstinence from all intoxicating drinks. He professed to found 
these principles on the testimony of the Bible, and confirmed tbem by 
appeals to the facts taught by physiology, anatomy, and personal ex- 
perience ; for he faithfully practised what he taught to others as essen- 
tial to secure their salvation. 

The introduction of this body into this country was by the emi- 
gration of the Rev. W. Metcalfe and others from England to the United 
States in 1817. Mr. Metcalfe, with a portion of the party settled in 

791 



792 Bible Christians. 

Philadelphia, where after a series of disappointments, they have suc- 
ceeded in raising a church edifice, and collecting together communi- 
cants to the number of rather more than one hundred. Although in 
different parts of the United States, there are those who embrace their 
theological views, and abstain from animal food, we believe there is no 
other ecclesiastical organization than the one in Philadelphia. Indeed 
their great dislike to the idea of a Sectarian Church, may probably do 
much to prevent their increase. Their theological views, so far as they 
have hitherto become separated from other bodies, closely approximate 
to those of Emanuel Swedenborg. Their religious services consist in 
singing or chanting, extempore prayer, and exposition of the Scrip- 
tures. They baptize both adults and children, generally by immer- 
sion, and practically regard the Lord's Supper. 



CHRIST-IANS, 




LANCING at the history of this body of 
professing christians, we must speak of them 
as one of the very few ecclesiastical com- 
munities which are purely of American origin. 
Though originally composed of seceders, — 
they seceded from different bodies, in very 
different parts of the country, not at one time, 
but presenting a separation which covered 
several years ; we may add that their conduct in doing all this, was 
unknown to each other, and that several years elapsed before the facts 
relating to the separation of each party were at all known to the rest. 
In 1793, a secession from the Methodist Episcopal Church took 
place in North Carolina, known at the time as the " O'Kelly Seces- 
sion." The seceding party first took the name of Republican Metho- 
dists, but after a while resolved to be known only as Christ-ians, the 
first syllable pronounced as in Christ, and avowed their only code of 
doctrine and discipline to be the New Testament. In the year 1800, 
Dr. Abner Jones, a member of a Baptist church at Hartland, Vermont, 
became dissatisfied with the theological views of that church, and la- 
menting the prevalence of sectarianism, resolved on the establishment 
of a new sect to destroy it. He succeeded in forming several new 
church organizations in that State, all of whom also professed to draw 
their creed solely from the New Testament. In the year 1800, also, 
and the year following, an extensive revival of religion took place among 
the Presbyterians of Kentucky and Tennessee, during which some of 
the ministers renounced their Calvinism, and leaving their former 
connections, with many of their people, formed a new T body, called also 
by the name of Christ-ians. From these different bodies did the de- 
nomination first emanate, and after the lapse of some years they be- 
came organized in one body, called, as we have said, Christ-ians, or 
sometimes as " The Christian Connexion" 

In Doctrine it is more than possible that they are not entirely 
uniform; generally speaking, however, they deny the doctrine of the 
Trinity, and of the atonement by the vicarious sacrifice of Christ ; in a 
word, they may be described, to be what Mr. Gorrie calls them — Uni- 
tarian Baptists. Their government is Congregational ; every separate 



54 



793 



794 Christ-ians. 

church being independent of all others, and every way competent for 
the management of its own concerns. They have, however, Annual 
Conferences, for the transaction of business common to the whole, and 
as advisory councils in matters of difficulty. 

The Christ-ians are neither indifferent to the claims of education, 
nor to the power of the press. They have several highly respectable 
institutions of learning, especially Antioch College, recently instituted, 
under the Presidency of the Hon. Horace Mann, at Yellow Springs, 
Ohio. They also issue several weekly and other periodical publica- 
tions, and have, we believe, a flourishing book concern in the city of 
Albany, New York. 

The latest statistics we have been able to obtain of this body rep- 
resent them as having 607 organized churches, 489 ministers, and 
32,040 communicants. The census of 1850 shows that they own 812 
houses of worship, which afford accommodations for 296,050 worship- 
pers, and are of the pecuniary value of $345,810. 



THE CHRISTIAN ISRAELITES 




I T H I N its pale, this body, though not 
numerous in this country, has yet many 
intelligent and zealous disciples, character- 
ized by their beneficence — it dates its ex- 
istence, as a people, or brotherhood, from 
1792, though there was no distinct organ- 
ization until 1822, when a large number 
separated from the Church of England, 
and, being literally circumcised, the society was called " Israel." 
This, however, not being definite enough to show that the New Testa- 
ment was acknowledged by them to be true and inspired, the name was 
changed to that of " Christian Israelites," by which the denomination 
is now known. 

The founder, and leader for many years of this sect, was John 
Wroe, an Englishman, who was born in 1782, and commenced his 
ministry in his thirty-seventh year, — making undisguised claim to su- 
pernatural gifts and powers, including that of prophecy ; which latter 
is even now a gift claimed to be exercised by the preachers of this de- 
nomination. Mr. Wroe was a man of more than ordinary endowments, 
but of very limited education. It is related that the grandfather of 
Mr. Wroe had more than once predicted that one of his descendants 
would distinguish himself as a minister ; and incited by this fact the 
parents of Wroe undertook his preparation for the ministry of the Epis- 
copal Church, but an impediment in his speech prevented the consum- 
mation of this plan. 

The immediate occasion of his mind being specially directed to the 
contemplation of religion, appears to have been a severe attack of ill- 
ness ; on his recovery from which he was at times subject to trances, 
accompanied by distressing physical phenomena, such as blindness and 
dumbness, continuing sometimes for thirty-six hours. In this state he 
received, according to his own account, divine revelations in respect to 
his mission, together with predictions of future events, which latter he 
affirmed, were fulfilled in due time. The number of these trances, or 
visions, as he termed them, was very considerable, and in some of their 
phenomena bear a close resemblance to those of Swedenborg. Among 

795 



796 Christian Israelites. 

many of the spiritual communications related by him, one in particular 
may here be cited, which illustrates them all — namely : that " The 
time he was to set up a standard in the streets was three years, wherein 
he should travel in England ; and when he stood before the people, he 
should have his hat on his head, and at the expiration of which he should 
go unto the Lord's people, Israel, and sign with them, to the laws and 
statutes which the Lord gave unto Moses upon Mount Horeb." This 
communication was made to him, from heaven, through the medium of 
an angel, who, Mr. Wroe says closed with the following words, " Thou 
understandest very little to what thou shalt understand. The Lord 
will send me to prepare thy way in the hearts of the people ; for those 
who are thine enemies belong unto the vine. Thou shalt go into many 
nations, kingdoms and states, and declare the last covenant that shall 
be made with man ; for thou shalt be made an instrument in the hands 
of the God of Israel; and thou shalt stand with a rod in thine hand 
before kings and princes. And the God of Israel shall graft both 
houses together, and they shall become one rod, and there shall be one 
king over them all. Now, spirit, return to attract thy body, declare 
what thou hast heard and seen, and be not afraid of man." 

The effect upon Mr. Wroe'smind, produced by the frequent recur- 
rence of these attacks, was such as to lead him to believe, in all sincerity, 
that he was a special instrument, in the hands of God, for the conver- 
sion of mankind from their sins, and that to the accomplishment of this 
end he was invested with miraculous powers, the successful exercise of 
which, with all the attendant circumstances, he and his disciples give 
numerous instances of — such as healing the sick, foretelling events, etc., 
etc. Many of his followers claim the possession of similar powers. 
They, however, as well as Wroe, base this claim-the gift of prophecy, 
on such texts as Joel ii. 28, 29, 31 ; Amos iii. 7 ; Rev. xxii. 6 ; 1 Cor. 
1. 3-5, 39; Zech. x. 50; Eph. iv. 1-13. 

The doctrines held by the Christian Israelites are : that the Scrip- 
tures of the Old and New Testaments are the revealed Word of God ; 
that there was a time when man enjoyed this earth in perfect felicity ; 
the brute creation being in perfect harmony ; that man transgressed and 
fell, but that a Church has ever held the faith delivered to the Saints, 
of the Earth's regeneration ; that, on the first and great transgression, 
woman alone charged it to Satan, and exonerated her God — therefore, 
the work of redemption was to be performed by God and the woman, 
and that women were the first commissioned to preach a risen Saviour : 
that Paul could preach nothing to surpass it (1 Cor. xv. 17 ;) that it 
was revealed to Joel, the prophet, that woman should proclaim the 
truth in the latter days — Peter quoting it (Acts ii. 17,) and Paul cor- 



Christian Israelites. 797 

roborating it, with additional injunctions, (1 Cor. xi. 5) ; that the re- 
turn of the Son of Man is yet future, but nigh at hand, and infinite jus- 
tice demands that as through love Jesus came to have his heel bruised 
on the cross, to fulfil one part of the prophecy in Eden, he should come 
and fulfil the other, namely, to bruise the serpent's head ; that the 
Spirit of truth has yet its greatest work to perform, in preparing a 
Church to meet the Lord at his coming, by unfolding those Scriptures 
which are at present sealed from the understanding ; that the spirit of 
prophecy still exists ; that Jesus will come again, and reign a thousand 
years, accompanied by the resurrection of the pious dead and departed 
worthies, but that this second coming is distinct from the last judg- 
ment ; that in the latter day is to take place the gathering of Israel, 
distinct from any other nation or people ; that the Church which shall 
meet the Lord at his coming will be neither Jew nor Gentile, but the 
true Israel of God — the sealed Church — the one hundred and forty- 
four thousand ; and that the world has been warned by a visitation 
from heaven, in prophecy, to prepare for Christ's second coming, ever 
since 1792 ; that we are in the very period of the six thousand years, 
when God is fulfilling Isaiah xi., in setting his hand the second time to 
recover the remnant of his people, which are left in all nations ; and 
that the revelations of John Wroe, in respect to the will of God and 
the interpretation of His Word, are of heavenly origin. 

Mr. Wroe, in obedience to what he deemed his divine mission, 
consecrated his whole time and all his faculties to the promulgation of 
his peculiar views, travelling in different parts of his native land, and 
in Spain, France, Germany, Italy, Scotland, Wales, Austria and 
America, frequently encountering persecution, and great hardship, but 
succeeding in making converts and establishing societies, continuing all 
the while to receive his spiritual instructions from the celestial sphere. 
At Ashton, England, Mr. Wroe received an elaborate revelation in 
poetry, of which we give a specimen : 

The rights of those of heavenly birth, 
Are more than men who 're born of earth ; 
Turn back and see the shadows clear, — 
The end of shadows now is here. 

The heavenly substance shining bright, 
Appears in raiment clear and white ; 
The types and shadows first appear ; 
But sing ; the substance now is near. 



793 Christian Israelites. 

For I, the virgin clothed in white, 
Must bring unto her perfect sight, 
Her heavenly husband for to view, 
Arrayed in white and scarlet hue. 

The saints her beauteous form behold, 
And all their rapturous joys unfold ; 
The nature of her bones admire, 
Her flesh, which doth her bones attire. 

Considering the auspices under which this new denomination was 
ushered into the world, its spread has not been so insignificant as might 
have been expected. Wroe had not the prestige of wealth, learning, 
or social position ; nor had any of his co-laborers ; but his sincerity 
and self-sacrificing devotion are beyond dispute. In England there are 
some fifty societies, regularly organized, the chief sanctuary being at 
Ashton, near Manchester, erected at a cost of about $50,000, and bear- 
ing the inscription on its walls of " Israelite Sanctuary." In Wales 
there are also a few societies. In Ireland, the number is thirteen, 
which is much smaller than it was ten years ago. There is a Society 
in Edinburgh, one in Glasgow, and one in Aberdeen ; one in Cape 
Town, Cape of Good Hope; and in Australia and Van Dieman's Land 
there are many places of worship. In the United States, the Israelites 
are found principally in Massachusetts, Rhode Island and New York. 
Street-preaching is a favorite mode of proclaiming their doctrines to the 
world, and at times it is done quite effectively. Public worship is per- 
formed with the use of printed forms, but in discoursing, the minister is 
required to do it extemporaneously, with nothing but the Bible before 
him as his guide. 



CHURCH OF GOD, OB, WINEBRENNARIANS. 




E V. John Winebrenner, of Harrisburg, 
Pennsylvania, is the founder of this body. 
He was for ten years the pastor of the 
German Reformed church in the city 
just named, and was successful in turning 
many sinners to Christ. But he thought 
he saw reason to fear that not a few of 
the older members of his charge were 
opposed to unusual efforts for the con- 
version of sinners, because they had never themselves felt the power of 
renewing grace. Success, under these circumstances, only increased his 
difficulties, and in 1830 he called together his friends who in various 
localities had begun to sympathise with his views and feelings, that 
they might form a new organization under the name of the Church of 
God. 

In this convention there were ministers and representatives from 
many different churches, who now organized themselves into one asso- 
ciation, and devised vigorous measures for the extension of their views 
of truth and duty. Their confession of faith is .of the Arminian charac- 
ter their views of Baptism correspond with those of the Baptist 
boiy ; their church government is generally that of the Presbyterians, 
except that, like the Methodists, they frequently remove their pastors 
to other localities ; and they entirely approve of the methods usually 
alopted to extend the gospel of Christ at home and abroad. We may 
add here, that the members of this body expect a personal reign of 
Carist on earth, and believe that two resurrections will take place ; 
tip bodies of Christians being raised from their graves, before the com- 
mencement of the Millennium, and those of the wicked at its end. — 
Trey practise what they consider a New Testament ordinance —wash- 
ing the feet of Christians, and are very strongly as a body opposed to 
intemperance, war, and slavery. 

A weekly paper is issued by Mr. Winebrenner, from Harrisburgh, 
bearing the title of " The Church Advocate" and other publications 
for the use of the church are issued by a Board appointed for that pur- 
pose. The societies connected with this church are chiefly to be found 
in Pennsylvania, Ohio, and Indiana. 

799 



800 WlNEBRENNARIANS. 

This body has, we believe, one annual Conference, four elderships, 
or local associations, somewhat more than one hundred ministers, about 
one himdred and seventy organized churches, upwards of three hundred 
preaching places, and probably rather more than twelve thousand mem- 
bers. No information is given us in the census as to the number or 
value of their church edifices. 



DISCIPLES OF CHRIST, OK CAMPBELLITES. 




jERE we have a denomination calling them- 
selves by the first name given above, but 
frequently passing under that of Reformers, 
or still oftener are they called Campbellites, 
*7 after the Rev. Alexander Campbell, the pre- 
sident of their college at Bethany, Virginia, 
who, as will soon be seen, may be regarded 
as their founder. For the account we are 
about to give of them we are indebted princi- 

Sfl nlfW pally to an article originally prepared by Mr. 
Campbell for " The Encyclopedia of Reli- 
gious Knowledge" nearly twenty years ago, 
but revised, enlarged, and printed by some 
ardent friends of the body in the city of Philadelphia, in the year 1850. 

The rise of this society, if we only look back to the drawing of 
the lines of demarcation between it and other professors, is of recent 
origin. About the commencement of the present century, the Bible 
alone, without any human addition in the form of creeds or confessions 
of faith, began to be advocated by many distinguished ministers of dif- 
ferent denominations, both in Europe and America. 

Tired of new creeds and new parties in religion, and of the nu- 
merous abortive efforts to reform the reformation ; convinced from the 
holy Scriptures, from observation and experience, that the union of 
Christians is essential to the conversion of the world, and that the cor- 
rection and improvement of no creed, or partisan establishment in 
Christendom, could ever become the basis of such a union, communion 
and co-operation, as would restore peace to a church militant against 
itself, or triumph to the common salvation ; a few individuals at the 
period above mentioned, began to reflect upon the ways and means to 
restore primitive Christianity. 

This led to a careful, most conscientious, and prayerful examina- 
tion of the grounds and reasons of the present state of things in all the 
Protestant sects. On examination of the history of all these sects, it 

51 801 



802 Disciples of Christ. 

appeared evident as mathematical demonstration itself, that none 
of the articles of faith and opinion belonging to any religious establish- 
ment, could ever improve the condition of things, restore union to the 
church, peace to the world, or success to the gospel of Christ. 

As the Bible was said and constantly affirmed to be the religion 
of Protestants, it was for some time a mysterious problem why the 
Bible alone, confessed and acknowledged, should work no happier results 
than the strifes, divisions, and retaliatory excommunication of rival 
Protestant sects. It appeared, however, in this case, after a more inti- 
mate acquaintance with the details of the inner temple of sectarian 
Christianity, as in many similar cases, that it is not the acknowledg- 
ment of a good rule, but the walking by it, that secures the happiness 
of society. The Scriptures in the lips, and the creed in the head and 
in the heart, will not save the church from strife, emulation, and schism. 
There is no moral, ecclesiastical, or political good, by simply acknow- 
ledging it in word. It must be obeyed. And yet there are persons to 
be found who vehemently declaim against human written creeds, and 
advocate the Bible alone, who are all the while preaching up the opin- 
ions of Saint Arius, or Saint Athanasius. Their sentiments, language, 
style, and general views of the gospel are as human as auricular con- 
fession, extreme unction, or purgatorial purification. 

A deep and an abiding impression that the power, the consola- 
tions, and joys — the holiness and happiness of the Christian religion were 
lost in the forms and ceremonies, in the speculations and conjectures, 
in the feuds and bickerings of sects and schisms, originated a project 
many years ago for uniting the sects, or rather the Christians in all 
the sects, upon a clear and scriptural bond of union — upon having a 
" Thus saith the Lord" either in express terms, or in approved prece- 
dent for every article of faith and item of religious practice. This was 
first offered in the year 1809, in the declaration and address of the 
Washington Association, Pennsylvania. It was first tendered to the 
parties that confessed the Westminster creed ; but equally submitted 
to all Protestants of every name, making faith in Christ and obedience 
to him the only test of Christian character, and the only bond of church 
union, communion and co-operation. It was indeed approved by all ; 
but adopted and practised by none, except the few, or part of the few, 
who made the overture. 

The constitutional principle of this Christianassociation, and its ob- 
ject are clearly expressed in the following resolution : — " That this socie- 
ty formed for the sole purpose of promoting simple evangelical Christiani- 
ty, shall, to the utmost of its power, countenance and support 
such ministers, and such only, as exhibit a manifest conformity to 



Disciples of Christ. 803 

the original standard, in conversation and doctrine, in zeal and dili- 
gence ; only such as reduce to practice the simple original form of 
Christianity, expressly exhibited upon the sacred page, without at- 
tempting to inculcate any thing of human authority, of private opinion, 
or inventions of men, as having any place in the constitution, faith, cr 
worship of the Christian church. 

But to contradistinguish this effort from some others almost con- 
temporaneous with it, we would emphatically remark, that, while the 
remonstrants warred against human creeds, evidently because those 
creeds warred against their own private opinions and favorite dogmas, 
which they wished to substitute for those creeds, — this enterprize, so 
far as it was hostile to those creeds, warred against them, not because 
of their hostility to any private or favorite opinions which were desired 
to be substituted for them ; but because those human institutions sup- 
planted the Bible, made the word of God of non-effect, were fatal to 
the intelligence, union, purity, holiness, and happiness of the disciples 
of Christ, and hostile to the salvation of the world. We had not at 
first, and we have not now, a favorite opinion or speculation, which we 
would offer as a substitute for any human creed or constitution in 
Christendom. 

With various success, and with many of the opinions of the various 
sects imperceptibly carried with them from the denominations to which 
they once belonged, did the advocates of the Bible cause plead for the 
union of Christians of every name on the broad basis of the apostles' 
teaching. But it was not until the year 1823, that a restoration of the 
original gospel and order of things began to be advocated in a periodi- 
cal, edited by Alexander Campbell of Bethany, Virginia, entitled "The 
Christian Baptist." 

He and his father, Thomas Campbell renounced the Presbyterian 
system, and were immersed in the year 1812. They and the congrega- 
tions which they had formed, united with the Redstone Baptist associa- 
tion ; protesting against all human creeds as bonds of union, and pro- 
fessing subjection to the Bible alone. But in pressing upon the atten- 
tion of that society and the public the all-sufficiency of the sacred scrip- 
tures for every thing necessary to the perfection of christian character, 
whether in the private or social relations of life, in the church or in the 
world, they began to be opposed by a strong creed-party in that asso- 
ciation. After some ten years debating and contending for the Bible 
alone, and the apostles' doctrine, Alexander Campbell and the church 
to which he belonged united with the Mahoning association of Ohio; 
that association being more favorable to his views of reform. 

In his debates on the subject and action of baptism with Mr. Walk- 



804 Disciples of Christ. 

er, a seceding minister, in the year 1820, and with Mr. M'Calla a Pres- 
byterian minister in 1823, his views of reformation began to be deve- 
loped, and were very generally received by the Baptist society, as far 
as these works were read. 

But in his " Christian Baptist," which began July 4, 1823, his 
views of the need of reformation were more fully exposed ; and as these 
gained ground by the pleading of various ministers of the Baptist deno- 
mination, a party in opposition began to exert itself, and to oppose the 
spread of what they were pleased to call heterodoxy. But not till after 
great numbers began to act upon these principles, was there any attempt 
towards separation. After the Mahoning Association appointed Wal- 
ter Scott an evangelist, in 1827, and when great numbers began to be 
immersed into Christ, under his labors, and new churches began to be 
erected by him and other laborers in the field, did the Baptist associa- 
tions begin to declare non-fellowship with the brethren of the reforma- 
tion. Thus by constraint, not of choice, they w T ere obliged to form 
societies out of those communities that split upon the ground of adhe- 
rence to the apostles' doctrine. The distinguishing characteristics of 
their views and practices are the following : — 

They regard all the sects and parties of the christian world as 
having, in greater or less degrees, departed from the simplicity of faith 
and manners of the first christians. This defection they attribute to 
the great varieties of speculation and metaphysical dogmatism of the 
countless creeds, formularies, liturgies, and books of discipline adopted 
and inculcated as bonds of union and platforms of communion in all the 
parties which have sprung from the Lutheran reformation. The effects 
of these synodical covenants, conventional articles of belief, and rules 
of ecclesiastical polity, has been the introduction of a new nomencla- 
ture, a human vocabulary of religious words, phrases and technicalities 
which has displaced the style of the living oracles, and affixed to the 
sacred diction ideas wholly unknown to the apostles of Christ. 

To remedy and obviate these aberrations, they propose to ascer- 
tain from the holy scriptures, according to the commonly received and 
well established rules of interpretation, the ideas attached to the lead- 
ing terms and sentences found in the holy scriptures, and then to use 
the words of the Holy Spirit in the apostolic acceptation of them. 

By thus expressing the ideas communicated by the Holy Spirit, in 
the terras and phrases learned from the apostles, and by avoiding the 
artificial and technical language of scholastic theology, they propose to 
restore a pure speech to the household of faith ; and by accustoming the 
family of God to use the language and dialect of their heavenly father, 
they expect to promote the sanctification of one another through the 



Disciples of Christ. 805 

truth, and to terminate those discords and debates which have always 
originated from the words which man's wisdom teaches, and from a re- 
verential regard and esteem for the style of the great masters of polemic 
divinity ; believing that speaking the same things in the same style, is 
the only certain way to thinking the same things. 

Not only do the Disciples choose to speak of Bible things by Bible 
words, being confident that the things taught by God are better taught 
in words and under the names which the Holy Spirit has chosen and ap- 
propriated, than in human words ; but they are careful to interpret 
every passage of scripture by the light of its own context. Against the 
common practice of insulating a passage, of fixing on a sentence, of 
detaching it from the paragraph to which it belongs, and explaining it 
in a sense dictated only by the combination of the syllables, or the 
words in themselves considered, they enter their most solemn protest. 
Hence in their public teaching, they have entirely discarded the " Haif- 
a-minute text, and half-an-hour sermon" system. The great Mr. Locke 
has well said ; — " If the holy scriptures were but laid before the eyes 
of christians in their due connection and consistency, it would not then 
be so easy to snatch out a few words, as if they were separate from the 
rest, to serve a purpose to which they do not at all belong, and with 
which they have nothing to do." Professor Stuart of Andover, on the 
same subject remarks, that, "It is really matter of regret to find, in 
most of the old and distinguished writers on theology, such a multitude 
of passages adduced as proof-texts, which, when examined by just 
principles of interpretation, prove to be in no wise adapted to establish 
the doctrine in confirmation of which they were cited." And in an ar- 
ticle in a late number of the Ecletic Review, a most respectable organ 
of the dissenters in England, the writer says — " We speak it in sorrow, 
and with a distinct conviction how disagreeable such an avowal must 
be to many whom we love — but we give it as our solemn and heartfelt 
conviction : the word of God is but rarely explained in the pulpit, and 
hence it is but little understood by the people." 

They make a very marked distinction between faith and opinion ; 
between the testimony of God and the reasonings of men ; the words 
of the Spirit and human inferences. Faith in the testimony of God, and 
obedience to the commandments of Jesus are their bond of union ; and 
not an agreement in any abstract views or opinions upon what is writ- 
ten or spoken by divine authority. Regarding all the opposing theo- 
ries of religious sectaries, as extremes begotten by each other, they 
cautiously avoid them, as equi-distant from the simplicity and practical 
tendency of the promises and precepts, of the doctrine and facts, of the 
exhortations and precedents of the christian institution. They look for 



806 Disciples of Christ. 

unity of spirit and the bonds of peace in the practical acknowledgment 
of (i One faith, one Lord, one immersion, one hope, one body, one 
Spirit, one God and Father of all ;" not in unity of opinions, nor in unity 
of forms, ceremonies, or modes of worship. 

The holy scriptures of both testaments, they regard as containing 
revelations from God, and as all necessary to make the man of God 
perfect, and accomplished for every good word and work ; the new tes- 
tament or the living oracles of Jesus Christ, they understand as con- 
taining the christian religion ; the testimonies of the four evangelists, 
they view as illustrating and proving the great proposition on which 
our religion rests, namely, — that Jesus of Nazareth is the Messiah, the 
only begotten and well-beloved Son of God, and the only Saviour of 
the world ; the Acts of the Apostles as a divinely authorized narrative 
of the beginning and progress of the reign or kingdom of Jesus Christ, 
recording the full development of " The Gospel" by the Holy Spirit 
sent down from heaven, and the procedure of the apostles in setting up 
the church of Christ on earth ; the Epistles as carrying out and apply- 
ing the doctrine of the apostles to the practice of individuals and 
churches, and as developing the tendencies of the gospel in the beha- 
vior of its professors, and all as forming a complete standard of chris- 
tian faith and morals, adapted to the interval between the ascension of 
Christ, and his return with the kingdom which he has received from God. 

Every one who sincerely believes the testimony which God gave 
of Jesus of Nazareth, saying, " This is my Son, the beloved, in whom 
I delight," or, in other words, believes what the evangelists and apos- 
tles have testified concerning him, from his conception to his corona- 
tion in heaven as Lord of all, and who is willing to obey him in every 
thing, they regard as a proper subject of immersion into the name of 
the Father, and of the Son, and of the Holy Spirit, and no one else. 
They consider christian baptism, after a public, sincere, and intelligent 
confession of the faith in Jesus, as necessary to admission to the privi- 
leges of the kingdom of the Messiah, and as a solemn pledge on the 
part of heaven, of the actual remission of all past sins and of adoption 
into the family of God. 

The Holy Spirit is promised only to those who believe and obey 
the Saviour. No one is taught to expect the reception of that heavenly 
monitor and comforter as a resident in his heart, till he obeys the gos- 
pel. Thus, while they proclaim faith and repentance, or faith and a 
change of heart, as preparatory to immersion, remission of sins, and the 
gift of the Holy Spirit, they say to all penitents, or all those who be- 
lieve and repent of their sins, as Peter said to the first audience ad- 
dressed after the Holy Spirit was bestowed after the glorification of 



Disciples of Christ. 80? 

Jesus, " Be immersed, every one of you, in the name of the Lord Jesus, 
for the remission of sins, and you shall receive the gift of the Holy 
Spirit." They teach sinners that God commands all men every where 
to repent or to turn to God ; that the Holy Spirit strives with them so 
to do by the apostles and prophets ; that God beseeches them to be 
reconciled through Jesus Christ, and that it is the duty of all men to 
believe the gospel and turn to God. 

The immersed believers are congregated into societies according 
to their nearness to each other, and taught to meet every first day of 
the week in honor and commemoration of the resurrection of Jesus, and 
to attend to the Lord's Supper which commemorates the death of the 
Son of God, to read and hear the living oracles, to teach and admonish 
one another, to unite in all prayer and praise, to contribute to the ne- 
cessities of saints, and to perfect holiness in the fear of the Lord. 

The Disciples "Break the loaf" in commemoration of the sufferings 
and death of Jesus, every first day of the week, as an essential and 
divinely ordained part of the sanctification of the Lord's day. That 
this ordinance was in apostolic times " Inseparable from the or- 
dinary worship of the Lord's day, and that it was regarded as the pro- 
minent object of the assembling together of the church," is unquestion- 
ably established by Acts xx. 7, and 1 Cor. xi. 20. Dr. Doddridge 
says on the former passage " It is well known the primitive christians 
administered the eucharist every Lord's day ; and as that w r as the most 
solemn and appropriate act of worship, it is no wonder that it should 
be mentioned as the end of their assembling ?" The death and the re- 
surrection of our Lord being the very foundation of our religion, how 
wisely has he ordained it, that we should have a constant memorial of 
them, of his death in the Lord's Supper, and of his resurrection in the 
Lord's day. " The primitive christians," says Dr. Watts " celebrated 
both of these institutions on the first day of every week. We all agree 
to celebrate one of these ; namely, his resurrection every week on the 
first day ; but how few are there that celebrate the memorial of his 
death, in a Constant attendance at the Lord's Supper." From a num- 
ber of advocates of this practice we subjoin the following: — 

Calvin says " Every week, at least, the table of the Lord should 
be spread for christian assemblies." 

Mr. Orme states, that, " The Independent churches in England, 
at the beginning, observed the Lord's Supper every first day of the 
week. If I might be allowed to add my own testimony, I would say, 
that the experience of nearly twenty years in a numerous church w T here 
this was the constant practice, made me acquainted with no evils aris- 



808 Disciples of Christ. 

ing out of it, and satisfied me that the benefits of it were great, both to 
individuals and the body at large." 

In the Baptist confession of Faith, published in 1611, is the fol- 
lowing article : — u Every church ought, according to the example of 
Christ's disciples in the primitive churches, upon every first day of the 
week, to assemble together, to pray, prophesy, praise God, and break 
bread." 

Dr. Mason, of New York, observes ; " It is demonstrable, that 
among the primitive christians, the celebration of the Supper was a part 
of the ordinary sanctification of the Lord's day. In this manner did 
the. spirit of ancient piety cherish the memory of a Saviour's love." 

Mr. Wesley writes ; " I advise the elders to administer the sup- 
per of the Lord on every Lord's day." 

Every congregation chooses its own overseers and deacons, who 
preside over and administer the affairs of the congregations ; and every 
church, either from itself, or in co-operation with others, sends out, as 
opportunity offers, one or more evangelists, or proclaimers of the word, 
to preach the word and to immerse those who believe, to gather con- 
gregations, and to extend the knowledge of salvation as far as their 
means extend. But every church regards these evangelists as its ser- 
vants, and therefore they have no control over any congregation, each 
church being subject to its own choice of presidents or elders, whom 
they have appointed. Perseverance in all the work of faith, labor of 
love, and patience of hope is inculcated by all the disciples as essential 
to admission into the heavenly kingdom. 

Such are the prominent outlines of the faith and practices of those 
who wish to be known as the disciples of Christ ; but no society among 
them would agree to make the preceding items either a confession of 
faith or a standard of practice ; but for the information of those who 
wish an acquaintance with them are willing to give at any time a rea- 
son for their faith, hope and practice. 

On the design of baptism and the benefits resulting from this ordi- 
nance to the penitent believer through the blood of Christ, the Disciples 
say they have been greatly misunderstood. That the blood of Jesus is 
the only procuring cause of the remission of sins, is believed by every 
Disciple. Baptism, they teach, is designed to introduce the subjects of 
it into the participation of the blessings of the death and resurrection 
of Christ ; who died for our sins, and rose again for our justification. 
But it has no abstract efficacy. Without previous faith in the blood 
of Christ, and deep and unfeigned repentance before God, neither im- 
mersion in water nor any other action can secure to us the blessings of 
peace and pardon. It can merit nothing. Still to the believing peni» 



Disciples of Christ. 809 

tent it is the means of receiving a formal, distinct, and specific absolu- 
tion, or release from guilt. Therefore none but those who have first 
believed in Christ and repented of their sins, and that have been intel- 
ligently immersed into his death, have the full and explicit testimony 
of God, assuring them of pardon. In reference to regeneration the 
disciples teach that an individual who is first begotten of God, whose 
heart is embued with the word of God, is enabled to enjoy the life thus 
bestowed when immersed into Christ, as it gives him an introduction 
to the happiness and society of the pardoned and the spiritual. Bap- 
tism succeeding faith and repentance, consummates regeneration. The 
new birth as a change of state, is a formal ingress of a penitent be- 
liever, a prior spiritual creation, into the family and kingdom of our 
Lord Jesus Christ. Formed for a new state by faith and repentance, 
he enjoys its heavenly adaptations the moment he enters the kingdom 
by being baptized in the name of Christ. The waters of baptism in 
connexion with the death of Jesus, afford him as great an assurance of 
safety, as did their type, the waters of the Red Sea, to the redeemed 
Israelites, when they engulphed Pharoah and his hosts. The design 
of this institution may be ascertained by paying attention to the teach- 
ing of the Holy Spirit in the following passages : — John iii. 5. Verily, 
verily I say unto thee except a man be born of water and the Spirit, he 
cannot enter into the kingdom of God. Mark xvi. 16. He that be- 
lieveth and is baptized shall be saved. Acts ii. 38. Repent and be 
baptized every one of you in the name of Jesus Christ for the remission 
of sins, and ye shall receive the gift of the Holy Spirit. Acts xxii. 16, 
Arid now, why tarriest thou ? arise and be baptized and wash away 
thy sins, calling on the name of the Lord, Rom. vi. 3-5. Know ye not that 
so many of us as were baptized into Jesus Christ, were baptized into his 
death ; therefore we are buried with him by baptism into death ; that like 
as Christ was raised up from the dead by the glory of the Father, even so 
we also should walk in newness of life. Gal. iii. 27. Ye are all the children 
of God by faith in Christ Jesus ; for as many of you as have been bap- 
tized into Christ have put on Christ. Eph. v. 26, Christ also loved 
the church and gave himself for it, that he might sanctify and 
cleanse it with the washing of water by the word. Titus iii. 5, Not 
by works of righteousness which we have done, but according to his 
mercy he saved us, by the washing of regeneration, and renewing of 
the Holy Ghost. Heb. x. 22, Let us draw near with a true heart, in 
full assurance of faith, having our hearts sprinkled from an evil con- 
science, and our bodies washed with pure water. 1 Pet. iii. 21. The 
like figure whereunto even baptism cloth also now save us, not the put- 



810 Disciples of Christ. 

ting away the filth of the flesh, but the answer of a good conscience 
towards God, by the resurrection of Jesus Christ. 

Thus are we taught that penitent believers are born the children 
of God by baptism — that salvation is connected with baptism when ac- 
companied by faith — that remission of sins is to be enjoyed by baptism 
through the blood of Christ — that persons, having previously believed 
and repented, wash away their sins in baptism, calling on the name of 
the Lord — that they profess to be dead to sin and alive to God in the 
action of baptism — that believers put on Christ when baptized into 
Christ — that the church is cleansed by baptism and belief of the word 
of God — that men are saved by baptism in connection with the renew- 
ing of the Holy Spirit — and that the answer of a good conscience is ob- 
tained in baptism through the resurrection of Christ. 

As the disciples endeavour to call Bible things by Bible names, 
they have repudiated all words and phrases in respect to Father, Son, 
and Holy Spirit not sanctioned by divine usage. Never employing such 
terms as ( Trinity ' i Eternal generation,' ' Eternal filiation,' ' Eternal- 
ly begotten,' ' Eternal procession,' ' Co-essential and consubstantial,' 
and all others of the same category, they have sometimes been denomina- 
ted, but thay say most unjustly, as Unitarians. They believe that Christ is 
absolutely divine, infinitely above any superhuman or even super-angelic 
being. They believe Christ to be " God " in nature, and not in office 
only, or because he is invested with divine prerogatives, as Moses is 
said to have been made " A god unto Pharoah," and as the magistrates 
of Israel are called "gods" as being engaged in administering divine 
laws. They believe that the titles given to our blessed Lord are ex- 
pressive of real Deity. Hence they cannot consider that he is merely 
a secondary and subordinate " God " — one that has been created, made 
or produced in any way. There is not one word of divine honour or 
glory uttered by prophets or apostles, concerning our Redeemer, that 
they interpret in a subordinate sense. They have no idea of sub-deity 
or subordinate divinity, nor of mere honorary titles in reference to the 
Messiah. Such quibbling they regard as profane trifling with sacred 
things. Where they read that "All the fulness of the godhead" 
dwells substantially in Christ, they do not understand a subordinate, 
or partial, or imperfect fulness, but simply " All the fulness of the 
godhead," or divinity. 

The following estimate of the number of communicants connected 
with this body was furnished about two years ago by the Rev. Alex- 
ander Campbell, of Bethany, Va., the founder of the denomination. 



Disciples of Christ. 811 

New York, Pennsylvania, Virginia and Maryland - - 25,000 

Ohio, Kentucky, Tennessee and Missouri - 110,000 

Indiana and Illinois -------- 60,000 

Iowa, Wisconsin and Michigan ----- 15,000 

Georgia, Carolinas and Alabama ----- 5,000 

Texas 5,000 

Remaining States -------- 5.000 



Aggregate 225,000 



In addition to this statement we may say that the number of 
churches of this body are estimated at 2,700, and of ministers at 2,250. 
The census returns give no information as to their church edifices. 



THE EVANGELICAL ASSOCIATION, OR ALBRIGHTS. 




JACOB A L B R I G H T, by 

birth a German, about the com- 
mencement of the present cen- 
tury, began to feel a very anx- 
ious concern for the spiritual 
interests of his countrymen who 
had removed to this land, very 
many of whom were under the powerful influence of infidelity. He had 
himself at that period been a Christian about ten years, and had 
experienced a strong internal conflict both on the faith and the duties 
of evangelical religion. Happily relieved from doubt, he expounded 
to his brethren in one or two of the Middle States, the scriptural plan 
of salvation, and soon saw some of them turn from the error of their 
ways. In 1800 some of these persons organized themselves into a 
Christian church, electing Mr. Albright as their pastor. In 1803 they 
had so extended, as to comprise many churches and ministers, who 
assembled to institute a new ecclesiastical body, when Mr. Albright 
was ordained as their presiding elder, or chief minister by the laying 
on of hands. 

At first this body met with great opposition, but they continued 
to spread, both into many parts of the Union, and into Canada. It was 
soon seen that their principal efforts were directed towards the Ger- 
man population, and, that their doctrines and ecclesiastical government 
to a very great extent, accorded with the Methodist body, and we be- 
lieve that all persecution of them has long since died away. 

This body have shown in their whole conduct much freedom from 
every thing like " A vain show," and have acted with much christian 
simplicity. Their Bishops are elected by the General Conference every 
four years, and they, in connexion with the presiding elders, select 
the respective districts of labor for the preachers. These preachers are 
appointed to receive one hundred dollars per annum as salary, and 
when married, the same sum is apportioned to the w T ife, and twenty-five 
812 



The Evangelical Association, or Albrights. 813 

dollars for each child under fourteen years of age ; but it is said that 
as these amounts depend on voluntary contributions, they have as yet in 
no case reached the sums specified. They have a book concern, and a 
charitable society, both located in Pennsylvania, the proceeds of which 
are divided among the superannuated preachers, and their widows and 
orphans. 

This body has no literary institution of its own, but its members 
are favorable to the cause of education, as also to the support of Sun- 
day Schools, and Temperance, and Missionary Societies. 

We have already said that the articles of their faith and their 
rules of government generally correspond with those of the Methodist 
Episcopal Church. They have quarterly conferences in every circuit, 
an annual one in every district, and a third, of the whole body once in 
four years, called the General Conference. These last are composed 
of ministers and delegates. 

The last statiscal accounts we have been able to obtain, represent 
them as having about 190 churches, 300 regular, and 400 local preach- 
ars, and 17,000 members. 




Friends' Meeting House and Penn's Grave. 

FRIENDS, OR QUAKERS. 

ORTHODOX. 

ORE frequently as they are called 
Quakers, this Society of Friends began 
to be distinguished in England about 
the middle of the seventeenth century. 
Their doctrines were first promulgated 
by George Fox, about the year 1647, 
for which he was imprisoned at Noting- 
ham in 1649, and the year following at 
Derby. The appellation of Quakers was 
given them by way of contempt ; some say on account of their trem- 
blings under the impression of divine things ; but they themselves say 
it was first given them by one of the magistrates who committed 
George Fox to prison, because the moral hero had told him and those 
about him to tremble at the word of the Lord. 

Who George Fox was, and what was his character, and what 
were his objects, are questions of deeper meaning and importance than 
readers generally believe. We regard Fox as one of the most extraor- 
dinary men of one of the most extraordinary periods of the world's his- 
tory. He was most decidedly a man of genius, with marvellous intui- 
tion and insight into the profoundest depths of the human heart, and a 
814 




Friends or Quakers. 815 

faculty for the comprehension of spiritual matters which has rarely been 
equalled. He was not a well educated man, and yet no man under- 
stood better than he all the relations subsisting between man and his 
Maker, and man and society, or could better or more forcibly or clearly 
expound them. He had acuteness of intellect united with profund- 
ity, and his power of utterance covered all the field lying between ex- 
treme gravity and the sharpness of controversial repartee. He was 
one of the most simple hearted men that ever lived, full of humility, 
glorious in faith, and always obedient to every manifestation of the di- 
vine will. What he conceived to be his duty, he could not be deterred 
from doing, and in that unconquerable and iron energy of will, which 
has conducted thousands to the stake and sustained them in the con- 
suming flame, he went forward in the thickest perils to accomplish the 
labor assigned him. Even when he knew perfectly well that a most 
loathsome spirit frowned in his path, his sense of duty led him straight 
onward. We do not think that after he set out on his mission the fear 
of death or the thought of what harm man might do him ever disturbed 
the serenity of his mind for one moment. Throughout his entire life 
he displayed the noblest heroism of character — *a heroism infinitely su- 
perior to that which is seen in the excitement of the battle-field — that 
quiet unpretending heroism which goes forth in the service of humanity 
and feels calm in the midst of scorn and threatenings, in the presence 
of peril and of bitter death. His success in carrying conviction of the 
truthfulness of the doctrines he promulgated to the minds of thousands 
of distinguished and undistinguished persons was remarkable. It was 
an event of daily occurrence that many who came to scoff at him, re- 
mained to pray with him. 

The early Quakers suffered as much from persecution as any other 
men in England in that day. Thousands were constantly confined in 
jails whose dark and loathsome dungeons were filthy beyond descrip- 
tion ; and yet, in that age of true faith, there were very few who did 
not prefer the worst punishments that religious hate could inflict upon 
them, rather than by the slightest prevarication or denial prove untrue 
to their faith. These black hearted persecutions, commencing before the 
elevation of Cromwell, extended through the protectorate and the reign 
of the Second Charles, and were not arrested until William Penn, 
through his influence over James succeeded in breaking up the vile 
system. 

A living writer has addressed George Fox in a forcible sonnet : — 



816 Friends or Quakers. 

Meek as an angel, though the " Steeple house"* 

Awoke thine indignation ; yet no wrath 

Drew thee beside the catholic, Christian path 
Of universal charity. The mouse 
Of sleek, marauding Jesuits, and the louse 

Which in corruption's filth no fellow hath, 

Thou saw'st about the building, and of Gath 
Error's grim giant dwelt there ; so thy vows 
Of spiritual warfare bade thee raise 

Thine heaven-nerved arm, from Truth's all potent sling 

To cast a noble, Davidean fling 
At the huge wretch, who forthwith went his ways 

Seeking the magistrates. Then suffering 
Keen and intense was thine, yet thine, oh Fox, true praise. 

Mr. Clarkson, speaking of George Fox, and his entire independ- 
ence of all claims of law in connexion with ecclesiastical matters, tells 
us that he "Introduced a new manner of marriage. He protested 
against the manner of the world ; that is, against the formal prayers 
and exhortations as they were repeated, and against the formal ceremo- 
nies as they were practised by the Parish priest. He considered that 
it was God who joined man and woman before the fall, and that in 
Christian times, or where the man was truly renovated in heart, there could 
be no other right or honourable way of union. Consistently with this 
view of the subject, he observed that, in the ancient Scriptural times, 
persons took each other in marriage in the assemblies of the elders, and 
that there was no record, from the book of Genesis, to that of Revela- 
tions, of any marriage by a priest. Hence it became his new society to 
abandon apostate usages, and to adopt a manner that was more agree- 
able to their new state." 

Fox, himself adopted in his own practice, this more ancient and ex- 
cellent way ; for about 1669 he married the widow of Judge Fell, " Ac- 
cording to that simple form which is practised to this day among the 
people of his persuasion. He only acquainted their common friends of 
their intention ; and having received their approbation, they took each 
other in marriage by mutual public declarations to that intent, at a 
meeting appointed for the purpose at Bristol." 

It will be readily believed, that from their first appearance the 
Friends suffered much persecution. They were universally treated with 
peculiar severity, even in New England, to which some of them fled 
for security ; here, though the Pilgrim Fathers themselves had but late- 
ly fled from Europe, that they might enjoy religious freedom, they im- 

* It is perhaps needless to state that this was Fox's designation for the build- 
ing usually called a church. 



Friends or Quakers. 819 

prisoned and even hung some of their Quaker brethren. This was 
worse than what they had to endure in England itself, and hence they 
appealed to Charles II., who in 1661, not only granted a mandamus to 
put a stop to their persecution in the colonies ; but in 1672 released 
under the great seal four hundred of their number who were confined 
in the different prisons of Great Britain. This last act was performed 
by the influence of a Friend named Whitehead, who frequently visited 
Charles, and to whom, it has been said the monarch was indebted for 
money he had borrowed from him. Whitehead prepared the list, and 
the whole were freed by the payment of a single jail fee. To the im- 
mortal honor of Whitehead he placed on his list the name of " Glorious 
John Bunyan," of " Pilgrim" fame, even though he was known to be 
one of the warmest theological opponents the Quakers had. Thus by 
the means of one who could not approve his religious views, was the 
" Dreamer" set free from what he appropriately called his " den." 

At a very early period of their history, the friends showed their 
zeal in the propagation of their religious tenets. As early as the year 
1655 some of their ministers travelled on the continent of Europe, and 
meetings of the body were soon after settled in Holland and other 
places. Some travelled into Asia ; others were found in Africa ; and 
several were imprisoned in the Inquisitions of Rome, Malta, and Hun- 
gary, nobly adhering to what they regarded the cause of truth. At 
length persecution in England in a very happy degree subsided. In 
the reign of James II., they were relieved by the suspension of the 
penal laws ; in 1696 their affirmations, in a large majority of cases 
were legally admitted in the stead of oaths ; and in the reign of George 
I., a less oppressive mode was adopted to collect tithes from them ; but 
we are ashamed to say that in England ecclesiastical dues are yet en- 
forced from them. 

The History of the Friends in this country cannot be properly un- 
derstood by the reader, unless he has first studied the character of Wil- 
liam Penn, the founder of the State of Pennsylnania. Professor James 
Rhoads,' of Pennsylvania, gave, in the attractive pages of " The Chris- 
tian Keepsake, for 1848," a beautiful sketch of this eminent man, the 
larger portion of which we shall transcribe : — 

Among the many remarkable men who flourished during the latter 
part of the seventeenth and the beginning of the eighteenth centuries, 
none are more worthy of remembrance and regard than William Penn, 
the founder of Pennsylvania. His name is one of the few which the 
lapse of time renders brighter. His reputation, though it suffered for 
a while, from the tongue of calumny, and the ear of that prejudice which 
the rancorous and vindictive, political and sectarian party strife of his 



820 Friends or Quakers. 

day engendered, has like gold been refined and purified by the fierce- 
ness of the fire in which it has been tried. His life affords us incontes- 
table evidence, that the most direct road to the temple of fame is over 
the rugged steeps of self-denial ; that the surest guide by the way is 
pure and undefiled religion ; and the most agreeable companion for the 
journey, a conscience void of offence. 

William Penn was born in London, on the 14th of October 1614, 
and died at Rushcomb, in Berkshire, England, on the 13th of July, 
1718, in the seventy fourth year of his age. This long period of pro- 
bation he passed almost entirely in arduous labors for the service of 
God and the good of his fellow men. He first felt himself called to a 
holy life at the tender age of eleven years, and the impression that God 
at that time had marked him out for his service, remained with him du- 
ring the whole of his eventful life. When but fifteen, he felt himself 
already prepared to suffer for conscience sake, and was actually expel- 
led from college for refusing to conform to certain ceremonies and forms 
which he thought destructive to the simplicity and spirituality of the 
pure Christian religion. He did not become a member of the Society 
of Friends until several years afterwards, but while at college his reli- 
gious impressions had been confirmed by the preaching of one of their 
ministers, Thomas Loe, who afterward was the instrument of his en- 
tire conversion. His father, who was an admiral of high repute in the 
royal navy, was much disappointed and offended by his disgrace, and 
his subsequent renunciation of the society of the gay and fashionable. 
After striving in vain to win him to worldly ambition, the admiral 
turned him penniless and friendless from his house. Through the inter- 
cession of his mother he was reinstated in his father's favor, but only to 
be driven forth again. The principles of Friends forbid them to un- 
cover themselves out of deference to man, and Penn was by this time so 
confirmed in their faith, that he refused to sit without his hat even in 
the presence of his father, the King, and the Duke of York. This was 
the offence for which he was a second time exiled from home. 

He commenced his important services as a minister of the gospel in 
1668, when be was about twenty-four years of age. During the same 
year he gave great offence, especially to the bishop of London, by a 
work he published under the title of " The Sandy Foundation S7iaken." 
He was in consequence cast prisoner into the Tower, the dull and frown- 
ing abode of so many of England's worthiest sons. 

The recital of the many imprisonments and annoyances which he 
afterward suffered would be tiresome. It is sufficient to know that he 
bore them firmly. No threats, no inflictions could daunt him. He de- 
clared his determination to " Weary out the malice of his enemies by 



Friends or Quakers. 823 

patience," and when told that he should remain in prison until he re- 
canted, he answered in the true spirit of the martyrs, " My prison shall 
be my grave then." 

But while his body was confined, his mind was free. Forcibly 
prevented from preaching, he strove for the propagation of his faith 
by writing. His works on religious subjects are numerous, and were 
many of them written in prison. They evince great research, sound 
judgment, and untiring industry. Love of man and love of God 
brightens every page. Even those who consider as unsound the doc- 
trines they were designed to maintain must be pleased with the evident 
sincerity, the modest manliness, and the open-hearted charity exhibited 
throughout. 

His first connexion with American affairs was as trustee of Edward 
Billinge, one of the proprietors of West Jersey, in the settlement of 
whose affairs he was of great service. It is probable that by this 
means he became acquainted with the territory lying west of the 
Delaware. This he afterward solicited from the king, and obtained 
by the royal patent dated March 4, 1681. 

It was not the hope of acquiring wealth ; it was not the thirst for 
power ; it was not any of the illusions of worldly ambition which 
tempted Penn to engage in so extensive and arduous an undertaking as 
the settlement of a large colony in a distant wilderness. Neither was 
it altogether the wish to establish a safe refuge for his persecuted 
friends ; though this no doubt had its influence and a powerful one. 
His plans were more extended, his views more enlarged. He esteemed 
the erection of a safe habitation for his own friends a blessing indeed, 
but trifling when compared with the other great objects he had in view. 
His design was threefold ; to serve his own religious brethren, to 
civilize the poor Indians, and by gentleness and kindness to win them 
to Christianity, and lastly, to try the great experiment of the capability 
of man for self-government. He wished "To establish a constitution 
worthy to be an example ;" he desired "To show men as free and as 
happy as they could be ;" "To lay the foundation of a free colony for 
all mankind ;" "To plant the seeds of a nation." "As my under- 
standing and inclination have been much directed to observe and re- 
prove mischiefs in governments, so it is now put into my power to 
settle one. For the matters of liberty and privilege I propose that 
which is extraordinary, and leave to myself and successors no power 
of doing mischief; so that the will of one man may not hinder the 
good of the whole country." And he redeemed his pledge ; the char- 
ters which he granted to secure the liberties and privileges of the peo- 
ple were of a most liberal character, recognising even at that early 



822 



Friends or Quakers. 



date the true principle that governments are for the good of the gov- 
erned : a proposition then considered absurd enough, now an axiom 
needing no demonstration. 

The best evidence of the superiority of the laws and regulations 
established by Penn was the rapidity with which the country was set- 
tled, and the upright, quiet, and religious character of its inhabitants. 
Eleven of the old thirteen States were settled before Pennsylvania, 
some of them more than half a century before, yet in a few years she 
was richer, more flourishing, and more populous than either of them. 

In reference to the origin of this body in this country, we may- 
further observe, that Penn solemnly declares, that he came into the 
charge of founding the Province of Pennsylvania for " The Lord's 
sake." He desired to establish a people who should be a praise in the 
earth, for conduct, as well as for civil and religious liberty. 




William Pexn's Monument. 

Meetings of this Society were held, previous to the settlement of 
Philadelphia, at the house of Thomas Fairman, at Shackamaxon, at 
present called Kensington. 

This house Watson says in his "Annals," was near "The Elm 
Tree," that subsequently obtained such renown as being the scene of 
Penn's Treaty of Friendship with the Indians, and on its site now 
stands a monument, an engraving of which we place before the reader. 
It was at this Treaty, that Penn addressed them in these memorable 
words : " We meet on the broad pathway of good faith and good 
will. No advantage shall be taken on either side, but all shall be 
openness and love. I will not call you children, for parents sometimes 
chide their children too severely, nor brothers only, for brothers differ ; 
— the friendship between thee and me I will not compare to a chain, 
for that the rains may rust, or the falling tree may break : we are the 



Friends or Quakers. 



823 



same as if one man's body were to be divided into two parts ; we are 
all one flesh and blood." The impression made upon the minds of the 
Indians by Penn, at this and subsequent interviews, was such that they 
ever after retained the highest esteem for his memory, and good will 
towards Friends. Years after, when cruel minded men made the waters 
of the placid Conestoga red with the blood of the Christian Indians, 
many of them fled, outcasts from their homes, to the city of Brotherly 
Love, to seek and find protection among the followers of " Maquon," 
as they termed Penn. On one occasion a chieftain, in reply to a com- 
missioner said, "That they should never forget the counsel William 
Penn gave them ' as long as the sun gives light.' " 




Penn's Slate Eoof House. 



In 1685, a meeting-house was erected at the south-west corner of 
Centre Square, Philadelphia. This building was designed as a State 
house, and market house, as well as the chief meeting-house. Another 
meeting-house was erected, in 1685, in Front above Arch Street. This 
was intended to serve for " Evening meetings," and the Centre Square 
one for the " Day meetings." In after years, when the house in Pine 
Street was erected, they called the Front Street building the " North 
Meeting." In 1789, this structure was removed, and a meeting-house 
erected in Key's Alley. In the year 1695, the fourth meeting-house of 
this Society was built, at the south east corner of Second and Market 
Streets. This was styled by those unfavourable to Friend's principles, 
the " Quaker Cathedral ;" " But," says Watson, "great as were ihe 
ideas of the primitive population, it was removed, in 1755, to build still 
greater. The meetings, in time," he continues, " were so disturbed by 



824 Friends or Quakers. 

the noise and turmoil of the increased population, that it was deemed 
expedient to sell the property ;" which was done in 1808, when the 
present large meeting-house, on Arch near Fourth Street was erected. 
The Friend's meeting houses are all remarkable for their plain and sub- 
stantial appearance. 

What if the interview between Penn and Charles has been told 
again and again, why should we not once more give what is so good, 
honorable and useful ? 

When Penn was about to sail from England to Pennsylvania, he 
went to take leave of the king, and the following conversation oc- 
curred : — 

" Well, friend William," said Charles, " I have sold you a noble 
province in North America ; but still I suppose you have no thoughts 
of going thither yourself." 

" Yes, I have," replied William, " and I am just come to bid thee 
farewell ?" 

" What, venture yourself among the savages of North America? 
Why, man, what security have you that you will not be in the war 
kettle in two hours after setting foot on their shores ?" 

" The best security in the world," replied Penn. 

" I doubt that, Friend William ; I have no idea of any security 
against those cannibals but in a regiment of good soldiers with their 
muskets and bayonets ; and mind, I tell you before hand, that with all 
my good will for you and your family, to whom I am under obligations, 
I will not send a soldier with you." 

"I want none of thy soldiers'" answered William, "I depend on 
something better than thy soldiers." 

The king wished to know what that was. 

" Why, I depend on themselves, and their own moral sense, even 
on that grace of God which bringeth salvation, and which hath ap- 
peared unto all men." 

" I am afraid, friend William that that grace has never appeared 
to the Indians of North America." 

" Why not to them, as well as others." 

" If it had appeared to them," said the king, " they would hardly 
have treated my subjects so barbarously as they have done." 

" That is no proof to the contrary, friend Charles. Thy subjects 
were the aggressors. When thy subjects first went to North America, 
they found these people the fondest and kindest creatures in the world. 
Every day they would watch for them to come on shore, and hasten to 
meet them, and feast them on all that they had. In return for the 
hospitality of the savages, as we call them, thy subjects, called Chris- 



Friends or Quakers. S25 

tians, seized on their country, and rich hunting grounds, for farms for 
themselves ! Now, is it much to be wondered at, that these much 
injured people should have been driven to desperation by such injus- 
tice ; and that burning with revenge they should have committed some 
excesses." 

" Well, then I hope, friend William, you will not complain when 
they come to treat you in the same manner." 

" I am not afraid of it," said Penn. 

" Ay, how will you avoid it ? You mean to get their hunting 
grounds too, I suppose." 

"Yes, but not by driving these poor people away from them." 

" No, indeed how then will you get their lands ?" 

"I mean to buy their lands of them." 

"Buy their lands of them ! Why, man, you have already bought 
them of me." 

" Yes, I know I have, and at a dear rate, too ; but I did it only 
to get thy good will, not that I thought thou hadst any right to their 
lands ; no, friend Charles, no right at all ; what right hast thou to 
their lands V* 

" Why, the right of discovery ; the right which the Pope and all 
Christian kings have agreed to give each other." 

" The right of discovery ! A strange kind of right indeed. Now, 
suppose, friend Charles, some canoe loads of these Indians, crossing the 
sea, and discovering thy island of Great Britain, were to claim it as 
their own, and set it up for sale over thy head, what wouldst thou 
think of them ? ' 

'• Why — why — why," replied Charles, " I must confess, I should 
think it a piece of great impudence in them." 

"Well, then, how canst thou, a Christian, and a Christian prince 
too, do that which thou utterly condemnest in these people, whom thou 
callest savages? Yes, friend Charles, and suppose again that these 
Indians, on thy refusal to give up thy island of Great Britain, were to 
make war on thee, and having weapons more destructive than thine, 
were to destroy many of thy subjects, and to drive the rest away, dost 
thou not think it horribly cruel ?" The king assented to this with 
marks of conviction. William proceeded — " Well, then, friend Charles, 
how can I, who call myself a Christian, do what I should abhor in an 
heathen ! No, I will not do it, but I will buy the right of the proper 
owners, even of the Indians themselves. By doing this, I shall imitate 
God himself in his justice and mercy, and thereby insure his blessing 
on my colony." 

Pennsylvania soon became a flourishing colony, and existed for 



826 Friends or Quakers. 

seventy years, the period during which the Quakers held the govern- 
ment, without any force beyond that of the constable's staff; and dur- 
ing that seventy years it was never invaded by any hostile power. 

We may here say before we entirely dismiss William Penn, that 
though his father was opposed to his son's religious principles, finding 
that he acted with sincerity, he was at last reconciled. When dying, he 
adjured him to do nothing contrary to his conscience. "So," said he, 
" You will keep peace within, which will be a comfort in the day of 
trouble." 

A word or two of Penn's advice may be acceptable to our younger 
readers : — Be reserved, but not sour ; grave, but not formal ; bold, but 
not rash ; humble, but not servile ; patient, but not insensible ; con- 
stant, but not obstinate ; cheerful, but not light ; rather be sweet tem- 
pered than familiar ; familiar rather than intimate ; and intimate with 
few and upon good grounds. 

The Friends in general are considered remarkable for their quiet- 
ness and gravity ; but those who best know them are most familiar 
with the fact that in a very gentle manner many of them shew no small 
wit. Here is a specimen. Story, the celebrated Quaker, says in the 
Journal of his Life, speaking of Barbican, Virginia, in 1698 : — " The 
people hereabout had a priest, who being taken with an infirmity in his 
tongue and limbs, had not preached much for five years ; and they, be- 
ing just in some sort to their own interest, paid him only as often as he 
exercised his faculty ; but yet were exceedingly liberal, considering how 
little they had for their pay, for they gave him a hogshead of tobacco 
for every sermon. But the last two years, he being wholly silent, they 
altogether withdrew their pay. So that, while among some sort of 
hirelings and their employers, it is ( No Penny, no Pater-noster' ; here, 
on the other hand, it is, ' No Pater-noster, no Penny.' " 

The doctrines of the society of Friends have been variously re- 
presented, indeed, it is too much to suppose that a large body of per- 
sons in any country, or at any time, can be perfectly unanimous. The 
following account of their faith was drawn up many years ago, for 
Mrs. Adams' " Dictionary of all Religions," by one of their own body, 
and we believe, expresses the views of what are called The Orthodox 
Friends : — 

1st. They believe that God is one : and that this one God is Fa- 
ther, Son, and Holy Ghost, as in Matt, xxviii. 19. To the asser- 
tion that they deny the Trinity, William Penn answers, " Nothing less : 
they do believe in the holy Three, or the Trinity of Father, Word, and 
Spirit, according to the scriptures ; but they are very tender of quoting 
scripture terms and phrases for schoolmen's ; such as, distinct and sepa- 



Friends or Quakers. 827 

rate persons and subsistences, etc., and they judge that a curious enquiry 
into those high and divine relations, though never so great truths in 
themselves, tends little to godliness, and less to peace." 

2. They believe that Christ is both God and man in wonderful 
union ; that he suffered for our salvation, was raised again for our jus- 
tification, and ever liveth to make intercession for us. And in reply to 
the charge that Quakers deny Christ to be God, W. Penn says, " A 
most untrue and uncharitable censure ; for their great and characteris- 
tic principle is, that Christ, as the divine Word, lighteth the souls of 
all men who come into the world, with a spiritual and saving light, ac- 
cording to John 1. 9 — 12, which none but the Creator of souls can do. 

3. They believe the Scriptures to be of divine authority, given by the 
inspiration of God through holy men : that they are a declaration of 
those things most surely believed by primitive Christians ; and that 
they contain the mind and will of God, and are his commands to us ; 
in that respect they are his declaratory word, and therefore are obliga- 
tory on us, and are profitable for doctrine, reproof, etc. They love and 
prefer them before all books in the world, rejecting all principles and doc- 
trines that are repugnant thereto. " Nevertheless," says Barclay, 
"because they are only a declaration of the fountain, and not the 
fountain itself, they are not to be esteemed the principal ground of all 
truth and knowledge, nor the primary rule of faith and manners; but 
a secondary rule, subordinate to the Spirit, from whom they have all 
their excellence and certainty." They object to calling the Scriptures 
the Word of God, as being a name applied to Christ by the sacred 
writers themselves, though too often misunderstood by those who extol 
Scripture above the immediate teaching of Christ's Spirit in the heart ; 
whereas without the last, the first cannot be profitably understood. 

4. On the original and present state of man, William Penn says, 
" The world began with innocency, all was then good as God had 
made ; but this happy state lasted not long ; for man lost the divine 
image, the wisdom, power, and purity he was made in ; by which being 
no longer fit for paradise, he was expelled that garden as a poor 
vagabond to wander in the earth." Respecting the state of man under 
the fall, Barclay observes, " Not to dive into the curious notions 
which many have concerning the condition of Adam before the fall, all 
agree in this, that he thereby came to a very great loss, not only in the 
things which related to the outward man, but in regard of that true 
fellowship and communion he had with God. So that though we do 
not ascribe any whit of Adam's guilt to men, until they make it theirs 
by the like acts of disobedience ; yet we cannot suppose that men who 
are come of Adam naturally, can have any good thing in their nature, 



Friends or Quakers. 

which he, from whom they derive their nature, had not himself to com- 
municate to them. And whatever good any man doth, it proceedeth 
not from his nature, as the son of Adam ; but from the seed of God in 
him, as a new visitation of life, in order to bring him out of his natural 
condition." 

5. On man's Redemption through Christ. They believe that God 
who made man had pity on him ; and in his infinite wisdom and good- 
ness provided a means for the restoration of fallen man, by a nobler and 
more excellent Adam, promised to be born of a woman ; and which, by 
the dispensation of the Son of God in the flesh, was personally and fully 
accomplished in him, as man's Saviour and Redeemer. 

Respecting the doctrines of satisfaction and justification, they 
say, we believe that Jesus Christ was our holy sacrifice, atonement, 
and propitiation — that God is just in forgiving true penitents upon the 
credit of that holy offering — that what he did and suffered satisfied and 
pleased God, and was for the sake of fallen man who had displeased 
him. Penn. 

6. On immediate revelation. They believe that the saving, certain, 
and necessary knowledge of God, can only be acquired by the inward, 
immediate revelation of God's Spirit. They prove this from 1 Cor. ii., 
11, 12 ; xii., 3 ; Heb. viii., 10, where the law of God is put into the 
mind, and written in the heart, there the object of faith and revelation 
of God is inward, immediate, and objective ; " But these divine revela- 
tions," says Barclay, " as they do not, so neither can they at any 
time contradict the Scripture testimony, or right and sound reason." 

7. On Universal and Saving Light. They affirm that " God 
hath given to every man a measure of the light of his own Son," John 
i. 9 ; and that God by this light invites, calls, and strives, with every 
man, in order to save him ; which as it is received, works the salvation 
of all, even of those who are ignorant of the death of Christ, and of 
Adam's fall : but that this light may be resisted, in which case God is 
said to be resisted and rejected, and Christ to be again crucified, and 
to those who thus resist and refuse him, he becomes their condemna- 
tion." 

8. On Perfection and Perseverance. They assert that as many as 
do not resist the light, become holy and spiritual ; bringing forth all 
those blessed fruits which are acceptable to God : and by this holy 
birth, to wit, Jesus Christ formed within us, and working in us, the 
body of death and sin is crucified, and we are freed from actually trans- 
gressing the law of God. And they entertain worthier notions of God, 
than to limit the operations of his grace to a partial cleansing of the 
soul from sin, even in this life, Matt. v. 48 ; 1 John ii. 14 ; iii. 3. Yet 



Friends or Quakers. 829 

this perfection still admits of a growth ; and there remains always a 
possibility of sinning, where the mind does not most diligently and 
watchfully attend to the Lord. 

9. Concerning Worship. They consider as obstructions to pure 
worship, all forms which divert the attention of the mind from the 
secret influences of the holy Spirit. Yet, although true worship is not 
confined to time or place, they think it incumbent on Christians to meet 
often together, in testimony of their dependence on their heavenly 
Father, and for a renewal of their spiritual strength. When thus met, 
they believe it to be their duty patiently to await for the rising of that 
life which by subduing those thoughts, produces an inward silence, and 
therein affords a true sense of their condition ; believing even a single 
sigh, arising from such a sense of our infirmities, and of the need we 
have of divine help, to be more acceptable to God than any perform- 
ance, however specious, originating in the will of man. 

10. On the Ministry. As by the light, or gift of God, all true 
knowledge in things spiritual is received, so by the same, as it is mani- 
fested in the heart, every true minister of the gospel is ordained and 
prepared for the work. Moreover, they who have this authority, may 
and ought to preach the gospel, though without human commission or 
literature. 1 Pet. iv. 10, 11. 

11. On Baptism and the Supper. They believe that as there is 
one Lord and one faith, so there is one baptism ; which is, not the 
putting away the filth of the flesh but the answer of a good conscience 
before God. And this baptism is a pure and spiritual thing, by which 
we are buried with him ; that, being washed and purged from our sins, 
we may walk in newness of life ; of which the baptism of John was a 
figure, which was commanded for a time, and not to continue for ever. 
Matt. iii. 11. Hence, it follows that the baptism which Christ com- 
manded, Matt, xxviii, 19, must relate to his own baptism, and not to 
that of John : to say it must be understood of water is but to beg the 
question, the text being wholly silent thereon. With respect to the 
other rite, termed the Lord's Supper, they believe that the communion 
of the body and blood of Christ is spiritual, which is the participation 
of his flesh and blood, by which the inward man is daily nourished in 
the hearts of those in whom Christ dwells ; and that this is most 
agreeable doctrine to Christ concerning this matter. John vi. 53, 54. 

12. They believe the resurrection, according to the Scripture, not 
only from sin, but also from death and the grave. They believe that 
as soon as our Lord Jesus was raised from the dead by the power of 
the Father, and was the first fruits of the resurrection, so every man in 
his own order shall arise ; they that have done well to the resurrection 



830 Friends or Quakers. 

of eternal life, but they that have done evil to everlasting condemna- 
tion. And as the celestial bodies do far exceed the terrestrial, so they 
expect our spiritual bodies in the resurrection shall far excel what our 
bodies now are. 

Having treated of the principles of religion as professed by the 
Friends, we now proceed to notice some tenets which more immediate- 
ly relate to their conduct among men. 

1. On oaths and war — with respect to the former of these they 
abide literally by these words of our Saviour : " But I say unto you, 
swear not at all ; neither by heaven, etc., but let your communication 
be yea, yea ; nay nay ; for whatsoever is more than these cometh of 
evil," Matt. v. 33—37. 

To prove that war is not lawful to Christians, they likewise argue 
thus : — 1. Christ commands that we should love our enemies. 2. The 
apostle James testifies that wars and strifes come from the lusts which 
war in the members of carnal men. 3. The apostle Paul admonisheth 
Christians that they defend not themselves, neither avenge, by render- 
ing evil for evil ; but give place unto wrath, because vengeance is the 
Lord's. 4. The prophets Isaiah and Micah have expressly foretold 
that In the mountain of the house of the Lord, Christ shall judge the 
nations ; and when they shall beat their swords into ploughshares, etc., 
and there shall be none to hurt nor destroy the holy mountain of the 
Lord. 

2. On deportment. 1. They affirm that it is not lawful for 
Christians either to give or receive such flattering titles of honor, as 
your Holiness, your Majesty, your Excellency, etc. ; because these 
titles are no part of that obedience which is due to magistrates or su- 
periors ; neither doeth the giving them add to, or the not giving them 
diminish from, that subjection we owe them. But they do not object to 
employ those titles which are descriptive of their station or office ; such 
as King, Prince, Earl, Duke, Bishop, etc. Neither do they think it 
right to use what are commonly called compliments ; such as "Your 
most obedient servant," etc. Such customs have led christians to lie, 
so that to use falsehoods is now accounted civility. They disuse those 
names of the months and days, which having been given in honor of 
the heroes and false gods of the heathen, originated in their flattery or 
superstition : they likewise condemn the custom of speaking to a single 
person in the plural number, as having also arisen from motives of adu- 
lation. 2. They affirm that it is not lawful for christians to kneel, or 
prostrate themselves to any man, or to bow the body, or to uncover 
the head to them ; because these are the outward signs of our 
adoration towards God. 3. They affirm that it is not lawful for 



Friends or Quakers. 831 

Christians to use superfluities in apparel, which are no use, save for or- 
nament and vanity. 4. That it is not lawful to use games, plays, or 
sports among Christians, under the notion of recreation, which do not 
agree with Christian gravity and sobriety. They allege that the chief 
end of religion is to redeem men from the spirit and vain conversation 
of the world, and to lead them into inward communion with God ; 
therefore every thing ought to be rejected that wastes our precious time, 
and diverts the heart from the evangelical spirit which is the ornament 
of a Christian. 

With regard to religious liberty, they hold that the rights of con- 
science are sacred and unalienable, subject only to the control of the 
Deity, who has not given authority to any man, or body of men, 
to compel another to adopt his religion. 

3. On their church government, or discipline. To effect the salu- 
tary purposes of discipline, they have established monthly, quarterly, 
and yearly meetings. A monthly meeting is usually composed of seve- 
ral particular congregations, situated within a convenient distance. Its 
business is to provide for the subsistence of the poor, for they maintain 
their own poor, and for the education of their offspring, to examine 
persons desiring to be admitted into membership ; to deal with disorder- 
ly members, and if irreclaimable, to disown them, Matt. viii. 15 — 17. 

All marriages are proposed to their meetings for their concurrence, 
which is granted, if upon enquiry, the parties appear clear of other en- 
gagements, and if they also have the consent of their parents or guard- 
ians ; without which no marriages are allowed ; for this society has 
always scrupled to acknowledge the exclusive authority of the priests 
to marry. Their marriages are solemnized in a public meeting for 
worship ; and the monthly meeting keeps a record of them ; as also of 
the births and burials of its members. This society does not allow its 
members to sue each other at law, it therefore enjoins all to end their 
differences by speedy and impartial arbitration ; and if any refuse to act 
according to these rules, they are disowned. Several monthly meet- 
ings compose a quarterly meeting, to which they send representatives, 
and to which appeals lie from the monthly meetings. The yearly 
meeting has a general superintendance of the society, in the country in 
which it is established ; and as particular exigencies arise, makes such 
regulations as appear to be requisite, and appeals from the quarterly 
meetings are here finally determined. There are also meetings of the 
female friends, held at the same times and places, in separate apart- 
ments, to regulate matters relative to their own sex. There are like- 
wise meetings in England for sufferings, relative to the infliction for tithes, 
or other matters which they consider of the nature of Persecution. 



832 Friends or Quakers. 

The reader will not be displeased if we here give in addition to 
this statement of their faith, a short epitome from William Penn, partly 
because it will show much of the character of his mind, but chiefly be- 
cause it comprises the peculiarities of the orthodox Friends in a few 
words : — 

" And to shut up my apology for religious matters, that all may see 
the simplicity, scripture doctrine, and phrase of my faith, in the most 
important matters of eternal life, I shall here subjoin a short con- 
fession : — 

"I sincerely own and unfeignedly believe, by virtue of the sound 
knowledge and experience received from the gift of that holy unction 
and divine grace inspired from on high, in one holy, just, merciful, al- 
mighty, and eternal God, who is the father of all things ; that appeared 
to the holy patriarchs and prophets of old, at sundry times and in divers 
manners ; and in one Lord Jesus Christ, the everlasting Wisdom, divine 
power, true light, only Saviour, and preserver of all; the same one, 
holy, just, merciful, almighty, and eternal God, who, in the fullness of 
time, took and was manifest in the flesh, at which time he preached, 
and his disciples after him, the everlasting gospel of repentance, and 
promise of remission of sins, and eternal life to all that heard and 
obeyed ; who said, he that is with you in the flesh shall be in you by 
the spirit : and though he left them as to the flesh, yet not comfortless, 
for he would come to them again in the spirit ; for a little while, 
and they should not see him, as to the flesh ; again, a little while, and 
they should see him in the spirit ; for the Lord Jesus Christ is that 
spirit, a manifestation whereof is given to every one, to profit withal ; 
— in which Holy Spirit I believe, as the same almighty and eternal 
God, who, as in those times he ended all shadows, and became the in- 
fallible guide to them that walked therein, by which they were adopted 
heirs and co-heirs of glory ; so am I a living witness that the same 
holy, just, merciful, almighty, and eternal God, is now, as then, after 
this tedious night of idolatry, superstition, and human inventions, that 
hath overspread the world gloriously manifested to discover and save 
from all iniquity, and to conduct unto the holy land of pure and endless 
peace ; in a word, to tabernacle in men. And I also firmly believe, 
that without repenting and forsaking of past sins, and walking in obe- 
dience to the heavenly voice, which would guide into all truth, and es- 
tablish there, remission and eternal life can never be obtained ; but 
unto them that fear his name and keep his commandments, they, and 
they only, shall have a right to the tree of life ; for whose name's sake 
I have been made willing to relinquish and forsake all the vain fashion, 
enticing pleasures, alluring honours, and glittering glories of this tran- 



Friends or Quakers. 833 

sitory world, and readily to accept the portion of a fool from this derid- 
ing- generation, and become a man of sorrow, and a perpetual reproach 
to my familiars ; yea and with the greatest cheerfulness can obsignate 
and confirm with no less zeal, than the loss of whatsoever this doating 
world accounts dear, this faithful confession ; having my eye fixed upon 
a more enduring substance and lasting inheritance, and being most in- 
fallibly assured that, when time shall be no more, I shall, if faithful 
hereunto, possess the mansions of eternal life, and be received into his 
everlasting habitation of rest and glory!" 

Time has been when the Friends, in a very determined manner, 
set their faces against the fine arts, especially music and poetry ; but 
of late years they have at least tolerated the poetry of Bernard Barton, 
of England, and J. G. Whittier and others, of the United States, who 
have been poets and members of the Society. We give here a speci- 
men from the pen of Whittier, because it shows a fine spirit of forgive^ 
ness towards those who persecuted his fathers : 

Massachusetts. 

The South-land has its fields of cane, 
The prairie boasts its heavy grain, 
And sunset's radiant gates unfold 
On crowded marts and sands of gold. 

Rough, bleak, and cold, our little State 
Is hard of soil, of limits straight ; 
Her yellow sands are sands alone ; 
Her only mines are ice and stone. 

From Autumn frost to April rain, 
Too long her winter woods complain : 
From budding flower to falling leaf, 
Her summer time is all too brief. 

But on her rocks, and on her sands, 
And stormy hills, the school-house stands ; 
And what her rugged soil denies, 
The harvest of the mind supplies. 

The treasures of the Commonwealth 

Are free, strong minds, and hearts of wealth ; 

And more to her than gold or grain, 

Are cunning hand and cultured brain. 

For well she keeps her ancient stack, 
The stubborn strength of Plymouth rock ; 
And still maintains, with milder laws 
And clearer light, the good Old Cause ! 
53 



S34 



Friends or Quakers. 



The body of Friends has furnished to the world its full share of 
men eminent in the various departments of the arts, science, and litera- 
ture. Without descending to details, the reader will be pleased to see 
the birth-place of one, who though he transferred his residence to Eng- 
land, where he died in a good old age, was a Friend by parentage and 
nativity, and never ceased to feel an interest in the prosperity of his 
native land. 




Benjamin West's Birthplace. 



Without feeling ourselves called on to state the probable reason 
for it, we believe it is a fact that neither in England nor the United 
States are the Friends making comparative progress. This might be 
partly accounted for from the circumstance that several doctrinal and 
other divisions have of late years driven many of them into other chris- 
tian bodies. According to the census of 1850 they have, in the two 
sections into which they are divided, 714 houses of worship, capable 
of accommodating 282,823 persons, and of the value of $1,709,867. 
Their older members are very cordially attached to their system. 

An individual member of this society in Boston, is said to have 
gone to their place of worship for some years after all his fellow- 
worshippers were dead. This fact gave rise to what follows : 



Friends or Quakers. 835 

Alone and silent there he sat, 

Within the house of prayer ; 
Where once with him his brethren met, 

In silent worship there. 
They all had gone ; the young and old 

Were gathered to the dead ; 
He saw no more their friendly looks, 

He heard no more their tread. 

Yet still he loved, as came the day, 

When they were wont to meet, 
To tread the old familiar way, 

And take his 'customed seat. 
Plain was the place, an humble hall 

In which he sat alone ; 
The show of forms, the pride of art, 

To him were all unknown. 

No organ pealed its solemn notes, 

No choir the stillness broke, 
No preacher read the sacred page, 

Or to his hearer spoke ; 
He needed not these outward things 

To wake the reverent mind; 
For other ends than such as this, 

They seemed to him designed. 

In silence gathered to himself, 

The Spirit he implored, 
And without speech, or outward sign, 

The Father he adored 
And to his mind was opened then 

The meaning of the word, — 
" Ask and receive," " Seek ye and find," 

The Spirit of the Lord. ' 

That Spirit strengthened and consoled, 

And gave him inward sight, 
And on his lonely, darkened path 

It threw a heavenly light. 
No more alone ! For he had come 

To Zion's holy hill, 
The city of the living God, 

That saints and angels fill. 

The elders there, with silver locks, 

The sisters' modest grace, 
The young in all their innocence, 

With glory filled the place ; 



836 Friends or Quakers. 

No cloud of sorrow or of care 

A soul had ever known, 
That in the happy band he saw, 

Nor felt it e'er alone. 

Their looks of peace, and love unchanged 

Assured his trembling soul ; 
And bade him banish every fear, 

And every doubt control. 
With them again, as when on earth, 

He held communion sweet ; 
And, by their sympathy was made 

For heaven's own worship meet. 

It may be interesting to some of our readers to know the times of 
holding the Yearly Meetings of the Orthodox Friends, on the Continent 
of America. 

The Yearly Meeting for Pennsylvania, New Jersey, Delaware, 
and the eastern parts of Maryland, is held at Philadelphia, the third 
Second-day in the Fourth month. 

The Yearly Meeting for the State of New York, and parts adja- 
cent, is held in New York, on the Sixth-day after the fourth First-day 
in the Fifth month. 

The Yearly Meeting of Rhode Island, for New England, begins 
with the meeting of ministers and elders at Newport, on the Seventh- 
day following the second Sixth-day in the Sixth month. The meeting 
of discipline convenes the following Second-day. 

Baltimore Yearly Meeting, which takes in the Western Shore of 
Maryland, Virginia and adjacent parts of Pennsylvania, is held at Bal- 
timore, the last Second-day but one in the Tenth month. The meet- 
ing of Ministers and Elders is held on the Seventh-day previous. 

Ohio Yearly Meeting which takes in the western parts of Penn- 
sylvania, is held at Mount- Pleasant, on the Second-day following the 
first First-day in the Ninth month. 

The Yearly Meeting for North and South Carolina, and Tennes- 
see, is held at New Garden, the Second-day after the first First-day in 
the Eleventh month. 

Indiana Yearly Meeting is held at White Water, the Fifth-day pre- 
ceding the first-day in the Tenth month. 
# 



HICKSITES 




^| H I S portion of the Body of 
Friends can not for a long 
time to come, boast of an- 
tiquity. Its history and pe- 
culiarities may be soon told. 
It is a fact well known that 
for nearly half a century 
past, the body, both in Eu- 
rope and America has con- 
tained many members who cherished the leading doctrines of Unita- 
rianism, blending them as far as possible with the faith and practices 
of the Friends with whom they were united by birth-membership. 

These differences of opinion began widely to extend themselves in 
this country some thirty years ago. A popular minister of the body, 
named EJias Hicks, warmly advocated a denial of the Divine authority 
of the Holy Scriptures, and the miraculous conception, deity, and atone- 
ment of Jesus Christ. Decided opposition to these views was express- 
ed by the majority of the Friends, and in 1827 a large number seceded 
from six out of the eight yearly meetings of the body, at the head of 
whom was Mr. Hicks. 

This section of the Friends retain the name, dress, and manners 
of the general body. They have adopted the same general organiza- 
tion and government, and have throughout the country, their monthly, 
quarterly, and yearly meetings. As we have already intimated, they 
discard the doctrines of the Trinity, human depravity, and the atoning 
sacrifice of Christ. They consider the Scriptures good as far as they 
go, but that man needs more light than they impart, nor do they regard 
them as the primary rule of faith and practice : so that the Hicksite 
Friends may be regarded as Unitarians, under what is called Quaker 
organization. It scarcely need to be remarked that between the two 
bodies in this country there is no intercourse, and it is said that the En- 
glish and Irish Friends decline all intercourse with the Hicksite body. 
Much regard is had by both parties of the Friends to the princi- 
ples of morality, and they are still marked, as in the whole of their 
history, for works of active benevolence. 

As in the case of the Orthodox Friends, we now give a list of the 

yearly meetings of the Hicksite Friends in the United States. 

837 



838 



HlCKSITES. 



Philadelphia, 2d-day after second lst-day in 5th mo., 10 o'clock. 

New York, 2d-day after fourth lst-day in 5th mo., 10 o'clock. 

Genesee, 2d-day after second lst-day in 6th mo., 11 o'clock. 

Ohio, 2d-day before first lst-day in 9th mo. 

Indiana, 2d-day after last lst-day in 9th mo. 

Baltimore, last 2d-day in 10th mo. 

Meetings of ministers and elders on 7th-day preceding each of the 
yearly meetings. 

The Statistics of the Hicksite body cannot be fully ascertained. 
Their houses of worship, etc., are given in connexion with the Ortho- 
dox body ; and it is believed that their number is far less than that of 
the older community. Mr. Gorrie estimates their membership at ten 
thousand ; possibly it may be rather more. 




Jerusalem. 



THE JEWS 




ROM the patriarch Judah, as we have already had 
occasion to remark, is derived the name of Jew, and 
from the predominance of that tribe in after ages, 
given to all the descendants of his father Jacob, 
who was also called Israel. Of the ancient Jews, 
the most authentic accounts may be found in the 
Scriptures, and need not be here recited. The 
religion of the modern Jews, since their rejection of the Messiah, is 
greatly corrupted ; but their faith is expressed by their great Rabbi 
Maimonides, of the eleventh century, in the following thirteen articles : 

1. That God is the Creator of all things ; that he guides and sup- 
ports all creatures ; that he has done every thing ; and that he still 
acts, and will act, during the whole of eternity. 

2. That God is one : there is no unity like his. He alone hath 
been, is, and shall be eternally one God. 

3. That God is incorporeal, and cannot have any material proper- 
ties ; and no corporeal essence can be compared with him. 

4. That God is the beginning and end of all things, and shall eter- 
nally subsist. 

5. That God alone ought to be worshipped, and none beside him 
is to be adored. 

6. That whatever has been taught by the prophets is true. 

839 



840 The Jews. 

7. That Moses is the head and father of all contemporary doctors, 
of those who lived before, or shall live after him. 

8. That the law was given by Moses. 

9. That the law shall never be altered, and that God will give no 
other. 

10. That God knows all the thoughts and actions of men. 

11. That God will regard the works of all those who have performed 
what he commands, and punish those who have transgressed his laws. 

12. That the Messiah is to come, though he tarry a long time. 

13. That there shall be a resurrection of the dead when God shall 
think fit. 

The Modern Jews adhere as closely to the Mosaic dispensation as 
their present dispersed condition will permit. Their service consists 
chiefly in reading the law in their synagogues, together w T ith a variety 
of prayers. They use no sacrifices since the destruction of the temple. 
Their devout men repeat particular praises to God, not only in their 
prayers, but on all accidental occasions, and attend prayers three times 
a day in their synagogues. Their sermons are not made in Hebrew, 
which few of them now perfectly understand, but in the languge of the 
country w T here they reside. They are forbidden all vain swearing, and 
pronouncing any of the names of God without necessity. They abstain 
from meats prohibited by the Levitical law ; for which reason, what- 
ever they eat must be dressed by Jews and in a manner peculiar to 
themselves. In general, they observe the same ceremonies which were 
practised by their ancestors in the celebration of the passover. They 
acknowledge a twofold law of God — a written and an unwritten one ; 
the former is contained in the five books of Moses ; the latter, they 
believe was delivered by God to Moses, and has been handed down 
from him by oral tradition. They assert the perpetuity of their law, to- 
gether with its perfection. They deny the accomplishment of the pro- 
phecies in the person of Jesus Christ; alleging that the Messiah is not 
yet come and that he will make his appearance with the greatest pomp 
and grandeur, subduing all nations, and subjecting them to the house of 
Judah. When it is urged that the prophets predicted his mean condition 
and sufferings, they talk of two Messiahs ; one, Ben-Ephraim, whom they 
grant to be a person of a mean and afflicted condition in this world ; the 
other, Ben-David, who shall be a victorious and powerful prince. 

The Jews pray for the souls of the dead, because they suppose 
there is a paradise for the souls of good men, w^here they enjoy glory- 
in the presence of God. They believe that the souls of the wicked are 
tormented in hell with fire and other punishments ; that some are con- 
demned to be punished in this manner for ever, while others continue 



The Jews. 841 

only for a limited time ; and, this they call purgatory, which is not 
different from hell in respect of the place, but of the duration. 

Almost all the modern Jews are Pharisees, and are as much at- 
tached to tradition as their ancestors were. They entertain an implac- 
able hatred to the Karaites, who adhere strictly to the text of Moses 
and reject the cabala. There are still, however, a few Sadducees in 
Africa and several other places ; and in the East some remains of the 
ancient sect of the Samaritans. 

With regard to the ten tribes, the learned Mr. Basnage supposes 
they still subsist in the East, and gives the following reasons : 

1. Salmanassar had placed them upon the banks of the Chaboras, 
which emptied itself into the Euphrates. On the west was Ptolemy's 
Chalcitis, and the city Cana ; and therefore God has brought back the 
Jews to the country whence the patriarchs came. On the east was the 
province of Ganzan, betwixt the two rivers Chaboras and Saocoras. 
This was the first situation of the tribes : but they spread into the 
neighboring provinces, and upon the banks of the Euphrates. 

2. The ten tribes were still in being in this country when Jerusa- 
lem was destroyed, since they came in multitudes to pay their devo- 
tions in the temple. 

3. They subsisted there from that time till the eleventh century, 
since they had their heads of the captivity, and most flourishing acade- 
mies. 

4. Though they were considerably weakened by persecutions, yet 
travellers of that nation discovered abundance of their brethren and 
synagogues in the twelfth and fourteenth centuries. 

0. No new colony has been sent into the East, nor have those 
that were there been driven out. 

6. The history of the Jews has been deduced from age to age, 
without discovering any other change than what was caused by the 
different revolutions of that empire, the various tempers of the gover- 
nors, or the inevitable decay in a nation, which only subsists by tolera- 
tion. We have therefore reasons to conclude that the ten tribes are 
still in the East, whither God suffered them to be carried. If the 
families and tribes are not distinguishable, it is impossible it should be 
otherwise in so long a course of ages, and afflictions, which they have 
passed through. In fine, says this learned author, if we would seek 
out the remains of the ten tribes, we must do it only on the banks of 
the Euphrates, in Persia, and the neighboring provinces. 

It is impossible to fix the number of people the Jewish nation is 
at present composed of; but yet we have reason to believe there are 
still from three to four millions of people who profess their religion; 



842 The Jews. 

and, as their phrase is, are " Witnesses of the unity of God in all the 
nations in the world." 

The Jews, however, since the destruction of Jerusalem, have never 
been able to regain a footing in the country of Judea ; nor indeed a 
permanent settlement in any country on earth ; though there is scarcely 
any part of the globe where they are not to be found. They continue 
their expectations of a Messiah to deliver them from the low estate into 
which they are fallen : and notwithstanding their repeated disappoint- 
ments, there are few who can ever be persuaded to embrace Chris- 
tianity. In many countries, and in different ages, they have been ter- 
ribly massacred ; and, in general, have been better treated by Mohame- 
dans and Pagans than by Christians. It is said, that in Britain the life 
of a Jew was formerly at the disposal of the chief lord where he lived, 
and likewise all his goods. So strong also were popular prejudices and 
suspicions against them, that in the year 1348, a fatal epidemic distem- 
per raging in a great part of Europe, it was reported that they had 
poisoned the springs and wells ; in consequence of which a million and 
a half were cruelly massacred. In 1493, half a million of them were 
driven out of Spain, and fifteen thousands from Portugal. Edward the 
First, of England, seized on all their real estates, and banished them 
forever from the kingdom. The expulsion was so complete, that no 
traces of the Jews occur in England till long after the reformation. 

The sufferings of the Jews have been less in the last century, than 
in any former one since their dispersion. France has allowed them the 
rights of citizens, which has induced numbers of the most wealthy 
Jews to fix their residence in that country. England, Holland, Prus- 
sia, and Poland, tolerate and protect them. Spain, Portugal, and some 
of the Italian states, are still totally averse to their residence among 
them. 

The office of priest among the Jews is still confined to the family 
of Aaron, but they know not of any lineal descendants of David. 

David Levi, an intelligent Jew, who in 1796 published " Dissertar 
tions on the Prophecies of the Old Testament ," observes in that work, 
that deism and infidelity have made such large strides in the world, 
that they have at length reached even to the Jewish nation ; many of 
whom are at this time so greatly infected with scepticism by reading 
Bolingbroke, Hume, Voltaire, etc, that they scarcely believe in a reve- 
lation ; much less have they any hope in a future restoration. 

The Talmud is a collection of the doctrines and morality of the 
Jews. They have two works that bear this name ; the first is called 
the Talmud of Jerusalem, and the other the Talmud of Babylon. The 
former is shorter and more obscure than that of Babylon, but is of an 



The Jews. 843 

older date. The Talmud compiled at Babylon the Jews prefer to that 
of Jerusalem, as it is clearer and more extensive. 

Judea, the ancient country possessed by the Hebrew race, lay in 
the centre of the then inhabited globe, and was once the glory of all 
lands. It was the great thoroughfare between the commercial coun- 
tries of the west and southwest, and Babylon and Persia on the east, 
and the trading towns skirting the Black and Caspian Seas. Scenes 
of exciting interest in Judea, and especially in Jerusalem, were thus a 
spectacle to all the nations of the earth. Jerusalem was the glory of 
Judea, as Judea was of the world. It was the seat of science and the 
arts, the seat of wealth, power and royal magnificence, such as the 
world has never excelled. At the time the Saviour "Drew near and 
wept over it," it had lost not a little of its ancient splendor. It had 
been the object of contention among surrounding nations, and had long 
suffered all the vicissitudes common to war and a warlike age. It had 
been pillaged ; its inhabitants had been slain, or led into captivity, and 
the conquerors had erected statues of their own divinities in its temple. 
Its walls had been alternately demolished and rebuilt, and now it was 
the servile tributary to a foreign power, and a mere Roman province. 
Long since has it fulfilled the predictions of the prophet, and been 
" Trodden down by the Gentiles." The proud Moslem and the tur- 
baned Turk encamp in the "Strong hold of Zion," and the mosque of 
Omar towers on the mount where once stood the ark of God. " How 
doth the city sit solitary that was full of people! how is she become as 
a widow r ! The adversary hath spread out his hand upon all her plea- 
sant things. How hath the Lord covered the daughter of Zion with a 
cloud in his anger, and cast down from heaven unto the earth the 
beauty of Israel, and remembered not his footstool in the day of his 
anger!" 

The indebtedness of the literary world to the Israelites, has not 
been generally recognized nor realized by Christian scholars. To illus- 
trate the obligations of literature to the Jews, we need not dwell on 
the fact that this people were the penmen, and the chosen depositories 
of that wonderful Book which contains the only reliable history of the 
world for many centuries, and which has more sublime and beautiful 
poetry, and more valuable moral instruction than all other books — 
though this should entitle them to the lasting respect of the world ; for 
ever since the dispersion of the Jews among the Gentiles — by whom 
they have been a despised and persecuted people — the children of Israel 
have distinguished themselves by their pursuit of literature. 

In the darkness of the Middle Ages, they interested themselves in 
the studies of the Arabs, who for successive ages, were the sole patrons 



944 



The Jews. 




Synagogue, New York. 



of learning, and by means of translations into Hebrew and Latin, dif- 
fused a knowledge of the sciences through the different countries of 
Europe in which they resided. Even previous to the ninth century the 
Jews produced several original works on morals and philosophy. 

In the tenth century science was assiduously cultivated by them in 
Spain. At Toledo, they had schools which were greatly celebrated 
and crowded with scholars, no less than 12,000 pupils attending them. 
In mathematics and astronomy there were no schools in Europe that 
could compete with those at Toledo. Aben Ezra, a Jew, was the in- 
ventor of the method of dividing the celestial sphere equatorily; and it 
is said that in some of the philosophical treatises by the Jews of that 
period, allusion is made to that important principle in the Newtonian 
system — the attraction of the heavenly bodies. 

What was true of the Jews in Spain, was likewise true of their 
brethren in Portugal, Germany, Italy, France, and elsewhere ; every- 
where during the ages of darkness and general ignorance, the dispersed 



The Jews. 



845 




Third Synagogue, Philamxphu. 



Israelites were the zealous cultivators and successful teachers of the 
important sciences. 

They were also distinguished for their knowledge of medicine ; 
and notwithstanding the bitterest persecutions with which they were 
everywhere visited, they supplied physicians to most of the kings of 
Europe, and even to some of the Popes of Rome. 

Thus were the Israelites the cultivators and transmitters of learn- 
ing through the entire period of darkness and gloom which enveloped 
the minds of men during successive centuries. As they had been the 
faithful depositories of those sacred books so invaluable to men, thus 
were they also, under Providence, not only the depositories, but, from 
their peculiar condition and dispersion, the propagators of human 
science and knowledge in all the kingdoms of Europe. 

These facts, most of which we have derived from an interesting 
article on " Learning among the Jews," in a recent number of the 
Jewish Chronicle, are deeply interesting if not new, and are suggestive 



846 The Jews. 

of the debt of gratitude which the Christian world owes to the still dis- 
persed and despised descendants of Abraham. 

It is believed that the first emigration of Jews to this country was 
about the year 1660, when a number of members of this body from 
Spain and Portugal arrived in New York and enjoyed the protection 
of the Dutch government, who saved them from persecution even unto 
death which threatened them in Europe. For a long period their in- 
crease was very slow, so that only one synagogue was needed by them in 
New York till the year 1827, when a new one was established. We 
believe that the city of New York has now six crowded synagogues 
and ten thousand Jews. In 1770 a colony of Jews was settled in New- 
port, Rhode Island, which was scattered after the Revolution. In 
1780 the first congregation of Jews in the city of Philadelphia was 
formed, and they have been largely increasing, by immigration and 
otherwise, ever since. They are now to be found, more or less, in al- 
most every part of the Union. 

The government of the Jews, so far as this country is concerned, 
is vested in each separate congregation, which appoints its own minis- 
ter, who discharges his duties without ordination. They sustain their 
own poor, and are remarkably free from criminals. They have several 
admirable schools in different parts of the country, and Sabbath-schools 
are attached to all their principal congregations. They have one or 
two periodicals, and are rapidly increasing in the land. They are sup- 
posed to have about 100 ministers, and 75,000 members. The census 
of 1850 gives them the number of 31 church edifices, which are capa- 
ble of accommodating 16,575 persons, and are of the value of $371,600. 
Intelligent men among them, however, have maintained that they have 
not less than sixty houses of religious worship, and that their number 
in this country, is not less than one hundred thousand persons. 




84S 



LATTER DAY SAINTS, OR MORMONS. 




mm OSEPH SMITH and his wife, a p/>ir 
couple, residing at Palmyra, in the State of 
New York, in the year 1805, had an ac- 
cession to their family of a babe, who af- 
terwards became the founder of a sect 
which has already made a considerable 
noise in the world — The Latter Day Saints, 
or Mormons. At about eighteen, the 
younger Joseph, though of very small 
talents and of less education, became very 
thoughtful, and soon after began to whis- 
per that he held communion with angels, 
who had informed him that God had raised 
him up as a very eminent reformer, and that 
in a certain place a number of golden plates would be found, which contain- 
ed the records of the old prophets who resided on this continent. These re- 
cords profess to be the history of this country, and when, by the help of a 
man named Rigdon, Smith had printed them, they were declared by seve- 
ral persons to be the altered chapters of a novel written a few years before 
by a gentleman in the State of Ohio. Multitudes, however, soon began to 
believe them, and Smith found himself at the head of a body number- 
ed by thousands, for whom he constructed a singular theory of Religion, 
and organized a church different from all others. Missionaries were 
dispatched to the different quarters of the globe, and the number of 
converts has probably reached to half a million. But we have gone 
on rather too fast, and must return. 

It was on the 6th of April, 1530, that he organized his church, and 
by January, 1831, he already had a thousand members. His views be- 
gan now to enlarge. No longer satisfied with establishing a church, 
he aspired to found a theocratic community. A provisional settlement 
had been undertaken at Kirtland, Ohio. But desiring a wider scope 
for his authority, Smith published a revelation, commanding him that 
the elders should go forth, two and two, in imitation of the disciples 
whom Christ had sent out with staff and scrip ; and that, at an ap- 

54 849 



850 Latter Dav Saints, or Mormons. 

pointed time, these elders should convene on the borders of Missouri, 
there to select a spot on which to build a temple, and found the New 
Jerusalem. The plan was carried into execution. A place was fixed 
upon in the vicinity of Independence. Twelve hundred Mormons im- 
mediately collected around the elders ; laid the corner-stone of the sa- 
cred edifice; began to build houses, to break the soil, to sow seed. 
The first commencement of a theocratic commonwealth was made, by 
the leaders issuing a decree that all property was held in trust for the 
Lord, and that a tenth part should be paid immediately to the prophet 
and his colleagues. Soon after, the settlement at Kirtland was aban- 
doned, chiefly through the financial difficulties of the leaders. This 
circumstance gave new impetus to the colony in Missouri. The place 
speedily became a nucleus, not only for honest converts sincerely en- 
deavoring to lead a godly life, but for careless professors, and worse 
than all, for hypocrites who secretly made Mormonism a cloak for every 
description of vice. Falsehood, theft, profane swearing, profligacy 
with women, became, we are told, the distinguishing marks of the set- 
tlement. To these vices on the part of the dishonest, was added the 
haughty spiritual pride of the sincere, which was almost as irritating to 
the surrounding population as theft and licentiousness itself. Natu- 
rally the colony became an object of suspicion, misrepresentation, and 
finally inveterate dislike. Its vices were exaggerated by prejudice, by 
secret rancor, by attributing to it all the villany perpetrated in the 
neighborhood. On the frontier, law is not always respected. A mob 
collected and assailed the colony. But the Mormons beat off the 
rioters. At this the population of the contiguous counties rose in rage ; 
the state authorities took up the quarrel ; troops were called out. 
Against such overwhelming numbers the Mormons vainly essayed to 
resist. The colony was broken forcibly up ; the leaders were arrested 
on a charge of high treason : sentence of banishment from the State 
was pronounced on the inhabitants ; and in the last days of November, 
a terrified crowd of fugitives, driven forth upon the bleak prairie, be- 
gan a toilsome march, they scarcely knew whither, in search of another 
home. 

However unwise the conduct of the Mormons might have been, 
they now redeemed themselves by the sufferings they endured. They ' 
bent their steps toward the Mississippi, intending to seek a refuge in 
Illinois. But the difficulties of the way were almost incredible. The 
snow often impeded their progress ; the rivers were without bridges 
and choked with ice ; many of the exiles were feeble, all were famish- 
ing. In the terror of the expulsion, wives had been separated from 
husbands, parents from children. A number of persons were known to 



Latter Day Saints, or Mormons. 851 

have been killed, and it was feared that all the absent had met this 
fate. To add to the horrors of that wintry journey, disease broke out 
in the ranks. Death ravaged old and young alike. No one could tell 
to-day who would be alive to-morrow. The oxen began to perish 
from cold and starvation; and oxen were the only teams the colonists 
had. Yet the wayfarers struggled on. The delicate mother carried 
her infant. Parents denied themselves to give a morsel of food to their 
children. The dead were hastily thrust into rude bark coffins, and 
committed to the swollen stream, perchance to be wafted to some quiet 
nook, perhaps to reach shore only to be devoured by wolves. At last 
twelve hundred emaciated persons arrived on the banks of the Missis- 
sippi, and succeeded in crossing over to Illinois, where they were com- 
passionately allowed to settle. Here their leaders, having eventually 
escaped, finally rejoined them. These latter had suffered in turn. 
They had been paraded from one jail to another, the mark of popular 
opprobrium. They had been kept in uncertainty as to the fate of their 
families. They had been tormented by a refinement of malice, with 
tales of the treatment their brethren had received — tales that even now 
freeze the stranger's blood with horror, and which must have kept the 
captives in hourly fear of death. Nor were the narratives, it seems, 
exaggerated. At How's Mills, twenty prisoners had been thrust into 
a log building, and when the door was locked, had been shot through 
the crevices, amid mocking laughter. A lad of nine years, who had 
escaped the massacre, was discovered secreted under a forge ; was 
dragged forth, and his skull blown to pieces by one of the miscreants, 
while the others danced around in exultation. That such atrocities 
could happen, even on that then wild frontier, is a disgrace to the age, 
to the nation, to humanity itself. The leaders had only escaped, it is 
said, by their guard becoming intoxicated. But, more probably, it 
was through the connivance of the authorities, who grew sick at hor- 
rors perpetrated by lawless men, whom they found it impossible to 
control. 

The fugitives selected a picturesque bend of the river, where they 
began immediately to build a town, which they called Nauvoo, or 
"The City of Beauty." In a period of time, almost incredibly short, 
a large surrounding district was brought under cultivation. The city 
itself grew rapidly. New converts poured in continually from every 
quarter of the Union, from Great Britain, and even from countries more 
remote. The prophet organized this increasing population, and de- 
veloped their resources, with an ability which amazed those who had 
known him in earlier years. Nauvoo soon became a thriving city. On 
the brow of a bluff overlooking the lower town, a site was chosen for 



852 Latter Day Saints, or Mormons. 

a temple, which wes destined to surpass, it was declared, any edifice 
erected in honor of Jehovah, since the great temple of Solomon. The 
traveller, as he beheld the crowded quay at Nauvoo, the broad ave- 
nues, and the neat dwellings, where, but a year before, he had seen a 
comparative waste, acknowledged to himself that the Mormons were a 
wonderful people, in many respects at least. But when he passed be- 
yond the town, and observed the settlements springing up in every direc- 
tion ; when he looked, as far as the eye could range, over fields of 
grain and hills dotted with cattle ; when every farm-house he passed 
and every face he met bore evidence of thrift, contentment and plenty ; 
and when, returning to the town, the shining walls of the great temple 
rose before him, on its elevated site, the first object to catch the be- 
liever's eye at sunrise, the last to reflect the beams of departing day, 
he could not but confess that the Mormons were not merely a wonder- 
ful people, but one to admire also. If their doctrines were strange, 
and often repulsive even, they were themselves practically meek and 
laborious. Transient visitors almost invariably returned from Nauvoo 
enthusiastic in the belief that the Mormons were misunderstood, if not 
purposely belied. 

But such was not the opinion of those who inhabited the neigh- 
borhood. The peculiar tenets of the Mormons rendered them objects 
of suspicion and prejudice to the great body of the people of Illinois ; 
nor were there wanting facts, industriously circulated, to substantiate, 
as it was thought, the most grave accusations. 

Smith now boasted openly that a day was coming when the saints 
should go in and possess the land ; vague language, but deriving signi- 
ficance, it was believed, from his accompanying conduct. He repudia- 
ted both the great candidates for the presidency, put himself in nomina- 
tion for that office, and began to drill soldiers, to collect arms, to wear 
a sword in public. Meantime counterfeiters, robbers, house-breakers, 
in short, villains and scoundrels of every hue, thronged to Nauvoo, 
and professing Mormonism began to prey on the honest inhabitants of 
the State. Nauvoo was their head-quarters, and some persons said 
that the Prophet did not ferret out and bring them to punishment, as 
he easily might. But it is doubtful whether his guilt exceeded this, 
for his character, as is usual in a career like his, appears to have risen 
with success ; and besides, his tithes and other sources of revenue af- 
forded him a large income. The Mormons made no effort to conceal 
I heir design to monopolize the lands around Nauvoo, even to the ex- 
pulsion of those who orignally had welcomed them with generous pity 
If they wished for any improvement, they offered, indeed, what they 
considered a fair price ; but, if the bargain was declined, they proceed- 



Latter Day Saints, or Mormons. 853 

ed to drive the owner into their terms by various annoyances. One of 
these was called " Whittle off." Three men were selected to take 
jack-knives and sticks, and placing themselves opposite the house of 
the obnoxious owner, begin to whittle. When the proprietor appear- 
ed, they rose up, surrounded him, and prepared to attend him wher- 
ever he might go, still whittling. If his errand was to market, to a 
place of business, to the post-office, or to church, they accompanied, 
whittling as they went. If he expostulated, they made no reply, but 
continued to whittle. If he became angry, if he swore, or if he threa- 
tened, they answered only by whittling. Idle boys would join the pro- 
cession, laughing and jeering at the victim, while his annoyers whittled 
more demurely at every shout. When he returned home the whittlers 
took their posts again opposite his house, and there continued their 
work. Before day-break they were whittling, and they kept guard till 
late at night. The irritated owner could not gaze out of his window 
without meeting his annoyers' stare, as they looked insolently up, still 
whittling. Generally, a single day brought the victim to terms. Some- 
times he held out forty-eight hours. But never, it is said, was human 
nature known to endure beyond three days this ludicrous, yet insuffera- 
ble martyrdom. 

In many cases the ejected proprietors were speculators, who had 
purchased for a rise, and who demanded exorbitant prices. But, in 
other instances, there was not even this palliation for such conduct. A 
disposition to have their own way, in spite even of the state authori- 
ties, began finally to develop itself among the Mormons. The office 
of a newspaper at Nauvoo, which had fallen under the prophet's dis- 
pleasure, having been sacked by a mob, writs were issued against the 
leading rioters. But Smith prevented their execution. What had al- 
ready happened in Missouri, now happened in Illinois. But in Mis- 
souri the people had been the first aggressors — in Illinois it was the 
Mormons. The civil power called out the posse comitatus to enforce 
the writs. The prophet replied by summoning his militia. At last, 
the governor of the State himself repaired to Nauvoo, and succeeded in 
arresting Smith and three others, whom he threw into jail and caused 
to be indicted for treason. Smith, whether desirous of courting mar- 
tyrdom, or alarmed at the lengths to which he had gone, seems to 
have felt a presentiment that he would never return to Nauvoo. On 
his way to Carthage, where he was to be imprisoned, he said — (i I am 
going like a lamb to the slaughter ; but I have a conscience void of 
offense toward God and toward all men." His forebodings proved but too 
correct. He had raised a popular storm, which even the authorities 
could not control. A mob of disguised persons, nearly two hundred in 



854 Latter Day Saints, or Mormons. 

number, broke open the prison in broad day, assassinating him and his 
brother Hiram, who was confined with him. Hiram was shot first. 
He fell, exclaiming — "I am a dead man !" The prophet endeavored 
to escape by a window, but was shot in the attempt ; and died with 
the words — " O Lord, my God !" This brutal tragedy happened on 
the 27th of June, 1844 — a day ever since held memorable in Mormon 
annals. 

But Mormonism, instead of perishing with him as his murderers 
had supposed, received new vitality from his martyrdom. His follow- 
ers now regarded him as a saint. His words on going to Carthage 
were quoted as a fresh proof of his prophetic character, and a thousand 
stories were circulated respecting the meekness with which it was said 
he had welcomed death. In another respect his fall was an advantage 
to Mormonism. Though a man peculiarly fitted to originate and even 
organize such a movement, he was not so capable of controlling it. 
The disturbances which brought on his martyrdom are believed by 
many to have led him further than he had intended. An adept in in- 
sinuating himself into men's esteem, and even in managing single indi- 
viduals, he was deficient in that far-seeing policy which guides a com- 
munity through complicated perils. By dying at the crisis he did, and 
thus making way for the elevation of Brigham Young, the present 
leader of the Mormons, he probably saved his people from many dan- 
gers, if not from total dispersion. Impetuosity, and even recklessness, 
may assist the founder of a sect ; but prudence, even to extreme cau- 
tion, best befits the successor. In these last qualities, it is said, the 
present head of Mormonism eminently excels. 

It was owing to Brigham Young that vengeance was not sought, 
by force of arms, for the death of Smith. The new chief counselled 
forbearance — pointed out the folly of the unequal contest, and suggest- 
ed that a new home should be sought elsewhere before fresh disasters 
arose. It was hard to abandon the fields, brought to perfection with so 
much care — it was harder to leave the hearths, made sacred by so many 
memories — it was harder still to give up the beautiful temple, now ad- 
vancing to completion, and wmich had so long been the pride, almost 
the adoration of every believer. For a time, indeed, the Mormons 
could not bring themselves to leave Nauvoo. Though an exploring 
party set forth in the Autumn, in search of a suitable spot for the colony 
somewhere in the vast western wilderness, the great body of the com- 
munity left behind cherished the hope that removal might yet be 
avoided, and so still clung to their homes. But the hostility of the 
people of Illinois was not to be allayed. Nothing but the emigration 
of the entire sect, it was declared, would be accepted as satisfactory. 



Latter Day Saints, or Mormons. 855 

The exasperation increased, in fact, rather than diminished. At last 
the Mormons were notified that, if they removed before a certain day, 
no hindrance would be offered to their departure, while aggressions on 
them meantime should cease. To the terms thus imperiously dictated, 
it was thought wisest to accede. But the departure was still made re- 
luctantly. The period of grace was suffered to pass, and new threats 
were required before all of the exiles would consent to go. At last, in 
February, 1846, a large proportion of the Mormons crossed the Missis- 
sippi from Nauvoo, and formed a temporary rendezvous at Montrose, in 
Iowa. 

The sufferings they now endured were an exaggerated repetition 
of those that had attended their banishment from Missouri. What 
agony is to simple pain, what starving to privation, that the horrors 
of this second exile were to those of the first. Until late in March the 
intense cold and deep snows prevented the further prosecution of the 
journey. When finally the route was resumed, and the fugitives, fol- 
lowing the direct road, entered the northern part of Missouri, the peo- 
ple there rose on their track, and drove them, with threats, back 
into Iowa. After many hardships the advanced guard of the emigra- 
tion reached the banks of the Missouri beyond the limits of the state. 
Here an officer of the United States presented himself, with a requisi- 
sition for five hundred men to serve in the war with Mexico. The 
order was complied with, though the result was to break up the expe- 
dition, at least for that year. The colonists who remained, consisting 
chiefly of old men, women and children, hastily prepared habitations 
for the winter. Some constructed log huts, some had to content them- 
selves with mud-cabins, and many could aspire only to a cave rudely 
dug out of the earth. The season set in with great severity. The 
hardships of the summer had brought fever and cholera in their train, 
decimating the fugitives by death, and weakening those who survived, 
so that the physical capacity of endurance was reduced to its lowest 
standard. The fuel was scanty. The bleak prairie was swept inces- 
santly by piercing winds. Food became scarce. The ague, the rheu- 
matism, and the scurvy, followed each other in quick succession. New 
graves were continually opened. Yet amid it all the spirits of the 
emigrants never failed. Their misfortunes had sobered down their ar- 
rogance, and they now accepted their sufferings as sent from heaven. 
They looked death daily in the face, with a faith that recalled the 
times of the early Christians. They even displayed an exuberant 
gayety, that found vent in music and dancing, during the very saddest 
hours of that sad winter. For the sagacity of the Mormon leader had 
early divined the power of music over masses of men, had invested 



856 Latter Day Saints, or Mormons. 

dancing with something of a religious character, and had provided 
bands of excellent instrumental performers. But no unworthy levity 
attended these amusements. When the first stars of night began to 
twinkle in the frosty sky, the music, the laughter, and the loud talking 
ceased ; the various groups broke up ; the hymn was sung ; and then 
"The thousand-voiced murmur of prayer," to use the metaphor of one 
who, though not of their faith, accompanied them, " was heard like 
bubbling water falling down the hills." At last the Jong winter came 
to an end. In April the people were again organized for their journey. 
A pioneer party of one hundred and forty-three men was sent ahead to 
locate a home for the colony. The rest followed more at leisure, divi- 
ded into parties of tens, of fifties, and of hundreds, so as to maintain 
discipline, and guard against the thievish savages who hovered contin- 
ually on their flank. On the 21st of July, 1847, a day only less mem- 
orable in Mormon annals than that on which the prophet was murder- 
ed, the advanced guard reached the valley of the Great Salt Lake, and 
here, midway between the frontier settlements and the Pacific, a thou- 
sand miles from the then utmost xerge of civilization, it was determined 
to establish the colony. 

But prior to finally abandoning Nauvoo, a scene had occurred, the 
recollection of which still kindles the cheek of the Mormon with enthu- 
siasm, and which a stranger even cannot hear recounted without gleams 
of sympathetic emotion. In spite of impending exile, the work on the 
great temple had never ceased. When, at last, the edifice was com- 
pleted, the elders resolved to consecrate it, although emigration had 
already begun, and many principal persons had to be summoned from 
the prairies. A day was fixed for the august ceremony, and secretly 
announced to the believers. At the appointed time crowds flocked to 
Nauvoo. At high noon the consecrating mysteries commenced. Elders, 
priests and bishops shone in all the imposing pomp of hieratic robes. 
The great altar was festooned with flowers and hung with wreaths. 
The walls blazed with lights. The baptistic laver, resting on its 
twelve gigantic oxen, was decorated all over w r ith mystic symbols. 
The chant rose majestically through the court, the prayer ascended, 
the dedication was completed. Then, in silence, but not, it is said, 
without tears, the ornaments were removed and the great temple dis- 
mantled. When the sun rose, on the morrow, scarcely a sign of the 
late event remained. The gorgeous pageant had come and gone like a 
dream. The priestly crowd had vanished, the chant was heard no 
longer in the sanctuary, the great laver stood empty, the festive flow- 
ers and festoons had departed forever. Years have passed since that 
day, and another sacred edifice has risen in the wilds of Utah, but the 



Latter Day Saints, or Mormons. 857 

great temple at Nauvoo has never again echoed to the tread of wor- 
shipers, never again witnessed the solemn ceremonies of its faith. 

As we have given a view of the city of Nauvoo, and the facts 
already stated, it may reasonably be expected we should add a general 
description of it. This w T e shall extract from an account given several 
years since by one of our own travellers, simply omitting his views of 
the character of the system, to give which would not accord with the 
design of our work. 

" Nauvoo is on the Illinois side of the Mississippi river. It is 
situated on what is called in this country, a bluff; but is distinguished 
from every thing on the river bearing that name by an easy, graceful 
slope, of very great extent, rising to an unusual altitude, and contain- 
ing a smooth, regular surface, which, with the plain at its summit, is 
sufficient for the erection of an immense city. Such a city as would 
occupy the slope of the hill only with the usual variety of public and 
private buildings, would present a more beautiful appearance than any 
other in the world. When viewed from the table lands on the Iowa 
side, it appears, even now, like an extensive, well built town, while its 
far famed temple, rising high above every other object, and displaying 
its beautiful proportions to the greatest advantage, secures the fixed 
gaze and admiration of every beholder, and excites his earnest desire 
to examine in nearer proximity all that has given it renown 

"A walk of fifteen minutes brought us in front of the temple. It 
is built of compact, polished limestone, obtained on the spot. The 
architecture is of a mixed order, the fundamental and prevailing feature 
of which is Doric. Its description in detail has been often printed, 
and I will, therefore, only repeat that its dimensions are represented as 
one hundred and twenty-eight feet long, eighty-eight feet wide, sixty- 
five feet high to the top of the cornice, and one hundred and sixty-three 
feet to the top of the cupola. It has but one room for public worship 
entirely finished. This is on the main or first story. It will accom- 
modate comfortably a congregation of three thousand persons. It has 
no pulpit formed after the ordinary patterns, but at each end of the 
room are four seats, each containing three chairs, and elevated regu- 
larly above each other, where the officers are seated according to their 
respective grades, and who address the people as they are called up by 
their principal. Above the seats at the east end, is the following in- 
scription in large painted letters — ( The Lord has beheld our sac- 
rifice; COME AFTER US.' 

" In the two stories above are rooms of the same dimensions with 
the one described, but entirely unfinished, as are all others shown us 
in the building. That in the second story was also intended for pub- 



858 Latter Day Saints, or Mormons. 

lie worship, and that in the third story was designed for a school room. 

" The baptistery is in the basement — a dark, gloomy room of 

nearly the same dimensions as the others. It is a large oval reservoir, 
hewn out of a solid block of limestone, and apparently resting on the 
backs of twelve oxen, sculptured in the same material — the heads 
and shoulders of the animals, however, only appear. It is in an un- 
finished state and has never been used. All these rooms are surrounded 
with smaller ones intended for various purposes connected with the 
government, the ecclesiastical or educational interests of the commu- 
nity. 

" From the cupola is obtained the finest prospect in this country. 
Woodlands and prairies of immense extent, with all the variety of un- 
dulations peculiar to this great valley, to the extent of twenty miles or 
more in every direction, threaded by the noble Mississippi which is 
interrupted in its course by a hundred islands, all lie closely within the 
line of vision, and invite, with increasing interest, the straining look 
of the observer. It is a lovely and captivating scene, from which few 
can retire without reluctance. 

" Since the death of their founder, the Mormons have become very 
much divided, and have formed parties under different leaders, while 
yielding to the pressure of external circumstances, they have been com- 
pelled to abandon the city of their hope and the temple of their solem- 
nities. Thousands have gone to regions beyond the Rocky Mountains, 
others are progressing thither, and others are preparing to follow as 
soon as circumstances will permit. When on the west side of the 
Mississippi, I saw several wagon loads of them, with the usual pro- 
portion of playful, happy looking children, having commenced their 
wearisome and perilous journey, many of them, doubtless, destined to 
a premature grave by the way. 

" About two or three thousand, chiefly poor people, still remain 
at Nauvoo, waiting for the sale of the public property and a proper 
season to follow their friends ; but on every countenance is depicted 
the marks of depression, melancholy, and even despair. Indeed, every 
thing at Nauvoo presents the saddest aspect of desolation and ruin. 
Here stands the noble temple in solitary though unfinished grandeur, 
lifting its proud pinnacles upwards towards the sky, but with its courts 
deserted, save by a few intimidated, trembling votaries, who enter 
them to weep over their disappointment, their loneliness, and the low- 
ering darkness of the future. Around it are numerous dilapidated 
cottages, some with but a single tenantable room, occupied by a misera- 
ble group waiting to be conveyed to a more desolate shelter among 
their brethren in the far west ; others without windows, doors, or even 



Latter Day Saints or Mormons. 859 

roofs, with no enclosures or fences of any sort, such things having been 
disposed of, or converted into fuel previous to the emigration of their 
late occupants, and in many instances nothing more remains than the 
foundations, or the base chimneys of the dwellings where hope and 
cheerfulness but recently gladdened the hearts of all the inmates." 

The locality chosen for the new city, Salt Lake was in every re- 
spect admirable. The soil was found to be almost unprecedently rich. 
At first, indeed, the colonists had privations still to endure, for food 
was scarce, nor could supplies be expected until the crops matured. 
There being but little game, many were compelled to live partially on 
roots, while others subsisted on the hides with which their huts had 
been at first roofed. The harvest, however, brought golden days ; for 
the wheat had yielded sixty bushels to the acre. A grist-mill was put 
up. Saw-mills followed. New T settlements were made at suitable 
locations in the vicinity as fresh companies of emigrants arrived. In 
less than eighteen months the space occupied by the farms of the colonists 
stretched for nearly one hundred miles north and south ; while the 
original city had already become the capital of a new federal territory. 
In five years the population of the town has risen to thirty thousand. 
Travellers, on reaching this spot, after a weary and often painful jour- 
ney across the prairies, are enchanted with its spacious streets, white 
dwellings, and seas of verdure. Its sight refreshes the most dispirited. 
Yet it scarcely needs this contrast to perpetuate its memory. Nestled 
at the foot of the Wahsatch Mountains, washed by the waters of the 
Jordan on the west, and commanding a view southward for twenty-five 
miles, over a luxuriant plain silvered by fertilizing streams, it is, per- 
haps, as beautifully located as any city in the world. A river, that 
never fails, flows through the town, and is artificially conducted along 
one side of each street. The house lots are uniform in size, an acre 
and a quarter apiece. The dwellings stand twenty feet back from the 
front line of the lot, the intervening space being filled with shrubbery 
and trees. As each garden is irrigated, from the artificial river con- 
ducted by its door, the vegetation is always blooming; even in the driest 
seasons. So picturesque is the city, especially when seen in the fresh 
glory of spring, that the stranger almost pardons the enthusiasm with 
which the inhabitants compare it to the New Jerusalem, such as the 
seer of the Apocalypse beheld it, surrounded with green pastures and 
living fountains of waters. 

The pursuits of the Mormons are mostly confined to agriculture. 
Separated by a vast desert from the Atlantic states, and with no water 
communication even with the Pacific, this singular people necessarily 
live principally within themselves. Like all communities thus situa- 



860 Latter Day Saints, or Mormons. 

ted, they are plain, prosperous and contented. But two persons, in 
the whole territory were, in 18-52, so poor as to require charity. In 
their dealings with visitors or temporary residents, they are honest 
even to conscientiousness. Generally they are distinguished by enthu- 
siastic rather than logical minds, and are more credulous and simple- 
hearted than learned or even intelligent. Their manner of worship is 
not dissimilar from that of Protestant sects who use no ritual : they 
have singing, praying, and a sermon or exhortation from a pulpit. A 
band of music is, however, always stationed behind the choir of sing- 
ers, and not only aids in the devotional exercises, but plays while the 
audience assembles and disperses. Mormonism is not ascetic. Balls, 
parties and merry-makings are described by Stansbury as a prominent 
feature of social life in Utah. Polygamy is legalized. They live, in 
this respect, in open violation of the constitution and laws of the United 
States. Consequently Utah cannot be admitted into the Union until 
this custom has been abolished. It has been urged, indeed, that as 
each state is sovereign judge of its own affairs, the Federal Govern- 
ment has no option but to admit the Mormon commonwealth when- 
ever its population shall be sufficient. But the discussion on the ad- 
mission of Missouri, and at subsequent periods, prove that the United 
States has the right to impose terms of admission, and even to refuse 
it altogether. 

This question must not be tried on narrow and merely technical 
grounds, but in a comprehensive and statesman-like spirit. It will not 
suffice to say that as Mormon polygamy is not punishable at common 
law in the Federal courts, therefore it cannot be in hostility to the con- 
stitution and laws. The federal government, it must be remembered, 
is not a commonwealth in the full meaning of that term, but merely a 
quasi commonwealth, made up of a league of commonwealths. It 
possesses only such powers as were delegated to it by the independent 
States joining in the compact. It was instituted for the better manage- 
ment of our foreign relations, for the prevention and adjustment 
of differences between the States, rather than for purposes of 
internal police, social order, or moral discipline. Its range of action 
is consequently limited. But within that range it is sovereign. The 
neglect to keep this distinction in view often betrays our own 
writers into latent absurdities, and always bewilders, if it does not 
mislead, European authors, when discussing American politics, or 
questions of American social economy. It is the duty of the United 
States to pass laws against breaches of federal rights, and to 
punish offences against federal privileges. But the correction of 
other crimes, and the guardianship of morals generally, is the pro- 



Latter Day Saints, or Mormons. 861 

vince of the several States. This is the doctrine which all our great 
statesmen have held, from the first institution of the Federal Govern- 
ment ; which every eminent jurist has ratified ; which the Supreme 
Court has solemnly asserted again and again. It was never doubted, 
ior example, that the common law of England, under which murder, 
highway robbery, bigamy, and other principal crimes, were felonies, 
was in force in all the original States of the Union. But in the very 
first case which came before the federal courts, in which it was sought 
to convict a criminal under the common law, the judges determined 
that they had no jurisdiction. Their powers, they said, were limited 
to the cognizance of such crimes as Congress had invested them with, 
and they could not go beyond that boundary. In a later case it was 
asserted that they might resort to the common law in certain emergen- 
cies. If Congress, for example, should bestow on them authority to 
try cases of murder, it would be proper to seek in the common law 
for the definition of murder. Yet even this relaxation of the strict rule 
has never been endorsed by the Supreme Court, but rests for its au- 
thority only on the high character of the judge who suggested it. The 
rule seems to be that the Federal courts have no jurisdiction over crimes 
committed in the territories of the United States, until Congress has 
vested them with that jurisdiction, because, as they do not possess it 
at common law, they must wait until it is explicitly conferred upon 
them. 

It has been asserted that this whole subject of pologamy is not 
a civil, but a religious question, and that the United States, which is 
pledged to tolerate all creeds, is bound to protect the Mormons in the 
exercise of polygamy, because it is a tenet of the Mormon faith. But, 
if this opinion were correct, a Brahminical colony might erect a Jugger- 
naut here, and immolate victims, without power in Congress to prevent 
it. They might hold a suttee in the very grounds of the capitol, and 
burn their shrieking victims within sight of the senators and represen- 
tatives. They might expose the aged to be carried off by the tide of 
the Potomac, as they do to be washed down by the Ganges. The 
priests of Baal used to sacrifice children, hy casting them alive into red 
hot furnaces. If this doctrine were correct, men would have but to call 
themselves priests ot Baal, and they might roast innocent babes to- 
morrow with impunity. Or to put a more possible, indeed, a not un- 
likely case. Already there are thousands of Buddhists in California, 
who burn their tapers, and go through their genuflections, before their 
hideous deities, as undisturbed as if still in China. The day may come 
when these idolators, by natural increase and by fresh emigrations, may 
attain to the numbers necessary to found a state ; may choose to se- 



862 Latter Day Saints, or Mormons. 

gregate themselves, as would be natural, from the rest of the Pacific 
population ; may settle on some of the unoccupied lands of that wild 
region, and may apply for admission into the American Union. There 
can be no question that, if they submitted in other things, their adhe- 
rence to their idolatry would be no excuse for their exclusion. But 
there can be as little question, that, if they insisted on retaining child- 
murder, or preserved any of their grossly immoral religious practices, 
on the pretence that their faith authorized them, their petition would 
be rejected. For the constitution, though it tolerates all religions, 
tolerates them only in their religious aspects. No sect, or members 
of a sect, Christian or otherwise, can make their creed the excuse for 
unbridled license. The Moslems believe that he who dies fighting 
against the infidel goes straight to heaven. Would it be persecution 
to prevent fanatic Turks from slaughtering, right and left, like mad 
Malays, in our streets? There are some things too preposterous to 
discuss at length, and the assumption that Mormon pologamy must be 
permitted because it is a part of the Mormon creed, is one of the most 
ridiculous of these preposterous things. It is always important to re- 
member that freedom requires us to guard the rights of others, as well 
as our own ; and that we cannot be rightfully at liberty to injure so- 
ciety 

Besides all this, the Mormons have the less cause to complain, be- 
cause polygamy, though legalized among them, is not a cardinal point 
of their faith. It is nowhere recommended in the Golden Book. It 
has never been made the subject of a general revelation. Its very ex- 
istence was concealed at first by the writers of the body. It is not a 
duty enjoined, but only a license permitted. It could be exscinded, 
therefore, from their social system, without compromising the scruples 
of the most devout. No Mormon, for example, would consider that he 
sinned by confining himself to one wife. 

The Mormon settlements, for there are now several of them between 
the spot at which they planted their first stake, and the little Lake 
Utah, about forty miles further down the valley, are chiefly distin- 
guished by the air of comfort which pervades them. If cleanliness 
really be akin to godliness, the Saints may be considered saints indeed ; 
for, so far as the laws of the community bear upon the physical condi- 
tion of the people, they must certainly be considered in the highest de- 
gree wise and beneficial in their operation. It is, no doubt, a much 
more easy thing to begin well in such matters — to establish a settle- 
ment on a spot where there is every facility for encouraging cleanliness, 
than it is to operate, by any enactment whatever, upon a community 
huddled together in the streets of an old city. But the wonder is, that 



Latter Day Saints, or Mormons. 863 

the Mormons have been converted to a fastidiously cleanly people. The 
plan of their first City of Deseret, or Jerusalem, as the more mystical 
among them call it, provided expressly for the preservation of that 
freshness and natural purity which its founders procured when the site 
was chosen. The houses are all built at some little distance from each 
other ; and the water of the river, which flows through the valley, has 
been conveyed into the city for sanitary as well as agricultural purpo- 
ses. One could scarcely, of course expect to meet with squalor and 
filth in a community not yet settled for more than six years in their 
new abode ; but you do not even meet with a single indication of pov- 
erty. Among other wise measures originally adopted for the regula- 
tion of the social state, a pauper fund was collected shortly after the 
city had been founded, but with one or two exceptions, and these of a 
very doubtful character, there were no claimants upon it. Industry is 
steadily pursued ; and there is a general desire felt to extend the boun- 
daries of their settlement, by the reclamation of land which only re- 
quires preparation in order to prove highly productive. Intemperance 
is little known among them, a circumstance which may seem strange 
when it is borne in mind that the converts have chiefly been from 
among the lower orders. 

The Mormon Bible affirms the Trinity, the Atonement, the Lord's 
Supper, Baptism, Repentance, Faith, the Gift of Prophecy, and the 
Laying on of Hands. It acknowledges the inspiration of the Christian 
Scriptures ; but it claims that the days of miracles and revelation are 
not yet over ; that it is itself a proof of the last ; that other revelations 
may be expected, and are, indeed, continually occurring among the 
saints, its believers. Honesty, chastity, temperance, benevolence, and 
every ordinary virtue is inculcated ; while vice of all kinds is emphati- 
cally denounced. 

It should here be remembered that a very large part of the Latter 
Day Saints, or Mormons, are those who have emigrated from foreign 
lands, all of whom, to say the least, have found a good home. 



THE MENNONITES. 




VERY reformer must be estimated by the 
nobleness and purity of his principles— those 
which he holds in common with others, as 
well as those which he holds in distinction 
from them— by the freedom of mind with 
which he examined and embraced them, as 
well as the firmness of spirit with which he 
avowed and maintained them ; by the consis- 
tency with which he carried them out in his 
own practice, and the zeal with which he 
sought to spread them through society ; by 
the nature and degree of the resistance he 
encountered, and by the measure and means 
of his success. These principles being self- 
evident, we have only to request our readers to bear them steadily in 
mind while we trace the following sketch of the great Dutch Reformer. 
To be a Baptist in the United States, in the present day, it is true, 
may cost little and prove little. To become one, after being bred other- 
wise, and bound by ties of endearing association to a different commu- 
nion, costs more, and proves more; as the mental agony of a Judson, 
and many others, may testify. But to become a Baptist in Europe, 
in 1536, was more than this. To pass, like the other great reformers, 
from the bosom of Rome to the banners of reform, even though men 
of letters, magistrates, and princes were gathering there, cost, much ; 
but to be compelled by conviction, clear and irresistible, founded on the 
word of God, to go still farther and beyond them — beyond Luther, be- 
yond Zuingle, beyond Calvin himself; to stand alone, as none of them 
ever did ; or worse still, to be identified with a " Plebian sect," scat- 
tered and peeled and calumniated as no other ever was, the scorn and 
horror of all living Christendom, condemned and persecuted unto 
death by both Catholics and Protestants, without exception ; to wear out 
a whole life in labors and perils and privations of all sorts, with the ab- 
solute certainty of no earthly recompense ; to thirst for sympathy w T ith 
the whole evangelical body of the reformed, and to be repelled from 
864 



The Mennonites. 865 

all approach and consolation — because " In this century," says Dr. 
Mosheim, the denial of infant baptism, and consequent baptism of all 
on believing, " were looked upon as flagitious and intolerable heresies :" 
this was the case of Menno — this was his sore agony — his severe but 
sublime probation. Yet for Christ's sake he bore it, and bore it meek- 
ly. He was faithful unto death. The facts we shall present, will 
speak for themselves. They are well authenticated. This thing was 
not done in a corner. Northern Continental Europe, from the German 
Ocean to the Gulph of Finland, was the broad theatre of his apostolic 
life and labors. Their holy fruits were sealed by the blood of innu- 
merable, joyful martyrs. And to this day much of that fruit remains, 
though not in all its early purity. Not less than one thousand church- 
es of professed saints in Europe and America, at this moment, bear his 
name. Though in some points degenerate, they are still sound in 
fundamentals. They belong to Christ. 

Friesland, the native soil of Menno, is the most northernly pro- 
vince of the Netherlands. It was the original seat of the eldest and 
bravest tribe of Germans mentioned by Csesar — a tribe of the pure 
Saxon blood — the first in freedom, industry, patience, economy, and 
commercial enterprise — the true fountain of our English and American 
civilization. Then, the country was the poorest on earth — an immense 
morass, inundated daily by the sea ; now it is the garden of Europe — 
the noblest triumph of men over nature. By ages of persevering toil 
it has been won from the waves of the ocean — diked, drained, defended 
cultivated, enriched, and beautified ; — the finest type of what the mo- 
ral world will yet be under the reclaiming power of Christianity, per- 
severingly applied. Here Menno was born, in the village of Witmar- 
sum, near Bolswert, in 1505. 

Of his parentage and education we know nothing. No Universi- 
ty then existed in the Netherlands. But his subsequent reputation as a 
learned Romish preacher and disputant, suggests the possibility that 
he was a graduate of Heidelberg, or Freiburg. Leipsic might have 
been shut against him in consequence of the struggles between the 
house of Saxony and Friesland, whose citizens guarded their ancient 
liberties with hereditary valor. Even their subsequent submission to 
Charles V., was with the reservation of these. They gloried in the 
name of freemen, Romanism was established legally among them in 
the ninth century ; but they never yielded, like others, fully to the 
power of Rome. They did not pay tithes. They forced their priests 
to marry ; saying, " that the man who had no wife, necessarily 
sought the wife of another." They acknowledged no ecclesiastical de- 
cree, if secular judges double the number of the priests, did not concur in 

55 



866 The Mennonites. 

its origin. Great numbers of the persecuted Waldensian Baptists 
had found refuge among them, for four centuries before the birth of 
Menno, and were among their most valuable and industrious citizens. 
These had hailed with joy the labors of Wesselus, Faber, Erasmus, 
Reuchlin, and other learned men, in exposing the corruptions of Rome ; 
and were emboldened to exert themselves in diffusing " A still purer 
religious knowledge," years " before the name of Luther was heard of 
as a reformer." Had they possessed adequate learning, says a recent 
high authority in Holland, " From their communion would have arisen, 
and that much earlier than it did, all the light that now beams on Eu- 
rope." 

Menno was but twelve years old when Luther first roused the 
Universities and provinces of Europe by the trumpet blast of Refor- 
mation. No country responded more readily to that call than the Ne- 
therlands. Philip of Burgundy, bishop of Utrecht and natural brother of 
the Emperor Charles V., favored the movement. The celebrated Ed- 
zard, count of East Friesland, openly adopted it. The Baptists bless- 
ed God for raising up Luther and others — brethren with whom they 
could hold spiritual communion in things most essential to salvation. 
But they had a guide of still higher authority than man. The Bible 
had been in circulation more than four hundred years in their vernacu- 
lar tongue. Copies printed as early as 1475, are now in existence. 
Still the great majority of the people were Romanists. In West Fries- 
land especially, the home of Menno, " The light shone in darkness, but 
the darkness comprehended it not." Though he had acquired "Learn- 
ing enough to be regarded by many as an oracle," as Mosheim observer ; 
yet, like many other learned men of that age, he was wholly ignorant 
, of the Scriptures, except in the Church Lessons, when he was ordained 
a Romish priest in 1528, at the age of twenty-three. He was even 
disposed to scofFat them ; " So stupid a priest was I," he says, " for two 
years." 

He was first settled in a village called Pingium. He was a sort 
of vicar there ; having a superior, whom he calls his "Pastor," and 
an inferior priest as a curate, or chaplain. Both of these associates had 
some knowledge of the Bible ; but Menno says he had hitherto refused 
to read it, for fear of the contagion of heresy. All three were mere 
formalists in religion ; vain and worldly in life, like others around them. 
Mosheim says, that by his own confession, Menno w T as at this time "A 
notorious profligate;" but this is straining the language of humble 
Christian penitence. One thing is certain, that as early as 1530, (the 
year of the Confession of Augsburg,) he began to feel doubts about the 
mass. To satisfy himself, he read the New Testament for the first 



The Mennonites. 867 

time. The result was a conviction that Transubtantiation was a fable. 
He continued to read, and gained such a degree of light, as to be es- 
teemed by many a An evangelical preacher." Still, he says, "The 
world loved me, and I the world." The transforming power of the 
cross had not reached his heart. 

Of the Baptists, he as yet personally knew nothing ; but one day 
his curiosity was raised by hearing that a certain man, named Seecke 
Snyder, " A devout, innocent hero," had been beheaded at Leuwarden, 
the capital of the province, for being " Re-baptized." It is fit that 
the effect of this should be told in his own words : 

"It sounded very strange in my ears to speak of a person being re- 
baptized. I examined the Scriptures with diligence, and meditated on 
them earnestly ; but could find in them no authority for infant baptism. 
As I remarked this, I spoke of it to my pastor ; and after several con- 
versations he acknowledged that infant baptism had no ground in the 
Scriptures. Yet I dared not trust so much to my understanding. I 
consulted some ancient authors, who taught me that children must by 
baptism be washed from their original sin. This I compared with the 
Scriptures, and perceived that it set at nought the blood of Christ. 
Afterwards I went to Luther, and would gladly have known from him 
the ground ; and he taught me that we must baptize children on their 
own faith, because they are holy. This also I saw was not according 
to God's word. In the third place, I went to Bucer, who taught me 
that we should baptize children in order to be able the more diligently 
to take care of them, and bring them up in the ways of the Lord. But 
this, too, I saw was a groundless representation. In the fourth place, 
I had recourse to Bullinger, who pointed me to the covenant of circum- 
cision ; but I found as before that, according to Scripture, the practice 
could not stand. As I now on every side observed that the writers 
stood on grounds so very different, and each followed his own reason, 
I saw clearly that we were deceived with infant baptism." 

How truly "The blood of the martyrs is the seed of the church!" 
The " Devout, innocent hero" of Leuwarden, did not die in vain. The 
conviction of Menno — a conviction founded upon the most free and full 
inquiry — was a consequence. The inquiry itself is worthy of remark 
for its thoroughness ; and gives us the genuine type of Menno's clear, 
inquisitive, and penetrating mind. He begins with the Scriptures ; he 
then consults his superior in office ; next he examines the ancients ; and 
then in succession interrogates the reformers of his time. He compares 
each with the Scriptures, and all with one another ; and thus makes up 
his own calm, comprehensive, independent judgment. Nor did he fail 



868 The Mennonites. 

to ask the enlightening aid of the holy Spirit. Could he have pursued 
a wiser course to find the truth ? 

Still the conviction of his intellect and conscience was not fully 
obeyed. He was yet, he says, "Without spirit and love." But he 
justly and humbly ascribes his /' Enlightening" to " the holy Spirit," 
in the use of the appropriate means. "By the gracious favor of God," 
says he, " I have acquired my knowledge, as well of baptism as of the 
Lord's Supper, through the enlightening of the holy Spirit, attendant 
on my much reading and contemplating the Scriptures ; and not through 
the efforts and means of seducing sects, as I am accused." In this 
state of mind, he removed from Pingium to Witmarsum, the village of 
his father, in 1530. 

There, in 1532, appeared some of the " Munster Sect," and, as 
he says, " Deceived many pious hearts in that region." Menno set 
himself to oppose them. Reference or appeal was made to him, from 
all sorts of their antagonists. It was said that he could stop their 
mouths. But, in so doing, he soon saw that he was " The champion 
of the impenitent, the worldly opposers of the Reformation." This 
struck him to the heart. He began to pray to God that he might not 
be chargeable with the sins of others that he might not, for the sake 
of gaining the applause of the world, lose his own soul. 

The "Munster Sect" was a "Handful" of men, who claimed new 
revelations, not the Scriptures, as their guide in setting up their li New 
Zion." Their leaders were the successors of the " Prophets of Zwic- 
kau," in 1522. They had nothing in common with the Baptists, ex- 
cept the denial of infant baptism — for they held to a worldly, not a 
spiritual kingdom. At first, however, they were simple enthusiasts; 
persecution made them fanatics. " Against the spirit and word and 
example of Christ," says Menno, " they drew in their own defense 
the sword, which Peter was commanded by his Lord to sheath." We 
italicise the words, "in their own defense," because the fact is com- 
monly represented otherwise ; and Menno's impartial testimony shows 
how much of the guilt and horror of the subsequent Munster tragedy is 
really chargeable on the measures of their persecutors, who had long in- 
flicted on them the most "Cruel immolations, butcherings, and murders." 
The fanatical proceedings at Munster, in 1534, under John Bock- 
hold, the prophet, polygamist, and bloody tyrant, shocked all men of 
common sense and decency ; but none more than Menno. He saw the 
deluded multitude hurried on to their own destruction by a few bold, 
but base impostors ; and that there was no man to throw himself in 
the breach to save him. His conscience was now thoroughly awaken- 
ed. He felt that with all his better knowledge of the truth, he was 



The Mennonites. 869 

more guilty in the sight of God than those deluded men, while from 
love of the world and the fear of man, he did not follow out his own 
scriptural convictions. The example of others he saw clearly was no 
excuse for him. His agony of spirit became intolerable. To use his 
own expressive words, "My heart within my bosom trembled. I be- 
sought my God with sighing and tears, that to me, a troubled sinner, 
he would grant the gift of his grace ; that he would make in me a 
clean heart ; that he would graciously forgive my impure conduct and 
loose, vain life, through the merit of the blood of Christ ; that he 
would endue me with wisdom, spirit, frankness, and manly fortitude, 
so that I might preach his worthy name and holy word unadulterated, 
and proclaim his truth to his praise." 

His prayer was heard. But the effects of his conversion are best 
described in his own words : " I began, in the name of the Lord, to 
teach publicly from the pulpit the doctrine of true repentance ; to guide 
the people in the narrow path ; to testify concerning sins and unchrist- 
ian behaviour, and all idolatry and false worship ; as also concerning 
baptism and the supper, according to the sense and fundamental princi- 
ples of Christ, as far as I at the time had received grace from my God. 
Also, I warned every man against the Munster abominations in regard 
to a king, to polygamy, to a worldly kingdom, to the sword, most 
faithfully. Until the great and gracious Lord, perhaps after the course 
of nine months, extended to me his fatherly spirit, help and mighty 
hand, so that I freely abandoned at once my character, honor, and 
fame among men, as also my Antichristian abominations, mass, infant 
baptism, loose and careless life, and all ; and put myself willingly, in 
all trouble and poverty, under the pressing cross of Christ my Lord. 
In my weakness I feared God. I sought pious people, and of these I 
found some, though few, in good zeal and doctrine. I disputed with 
the perverted ; and some I gained through God's help and power, but 
the stiff-necked and obdurate I commended to the Lord. * * * * * * 
Thus has the gracious Lord drawn me through the free favor of his 
great grace. He first stirred in my heart. He has given me a new 
mind. He has humbled me in his fear. He has led me from the way 
of death, and through mere mercy has called me upon the narrow path 
of life into the company of his saints. To Him be praise for ever. 
Amen." 

This great change took place in 1535. It endued Menno with a 
martyr spirit. Now with a penitent heart, he was " Buried with 
Christ by baptism," and joined the martyr church of the New Testa- 
ment — that church more ancient than Rome — persecuted in every age, 
because so pure. It is now too late in the day to confound this primi- 



870 The Mennonites. 

tive people with the "Munster Sect," because both were called, by 
their enemies, "Anabaptists." This is proof of pitiable ignorance. 
Learned Romanists knew better. " If the truth of religion," said Car- 
dinal Hosius, President of the Council of Trent in 1555, " were to be 
judged of by the readiness and cheerfulness which a man of any sect 
shows in suffering, then the opinions and persuasions of no sect can be 
truer or surer than those of the Anabaptists (Baptists) ; since there 
have been none, for these twelve hundred years past, that have been 
more grievously punished." Yet Pope Pius II., confessed, in 1-460, 
" Neither the decrees of Popes, nor armies of Christians, could extir- 
pate them." "All sorts of people," said Seisselius, Archbishop of 
Turin in 1470, " have repeatedly endeavored, but in vain, to root them 
out ; for even yet, contrary to the opinion of all men, they still remain 
conquerors, or at least wholly invincible." Such are the concessions 
of illustrious Romanists to the long, unbroken line of our meek martyr 
witnesses. But never, perhaps, in the whole history of the church, had 
they been in so low a state as at the very time when they were joined 
by Menno. Popular ignorance and learned prejudice had then con- 
founded them with the " Munster Sect," in one overwhelming torrent 
of odium, proscription, and massacre. Their pure and faithful testi- 
mony, sealed with their own innocent blood, for more than a thousand 
years, seemed silenced for ever. But God's ways are not as our ways, 
nor his thoughts as our thoughts. At the very moment when that 
meek, heroic band seemed wholly scattered and extinct — when the 
voice of power that had sounded for so many ages, like thunder, in the 
ear of corrupt and crimson Rome, seemed completely drowned in des- 
pair — then was the faithful Head of the church preparing for its revival 
in all its original purity, clearness and glory — not in the halls of uni- 
versities, nor in the palaces of princes — not at Wittemburg — not at 
Geneva — but in the humble village of Witmarsum. And yet the " Is- 
raelites indeed " of that age and of ours have doubted of the fact, and 
said with unfeigned surprise, " Can any good thing come out of Naza- 
reth V There is but one answer to the question — " Come and see." 
Compare the Confessions of Augsburg, 1530, and Geneva, 1537, with 
the Waldensian Confessions of 1120, 1508, and 1544, or the Mennonite 
Confessions of 1550, 1626, and 1632, and mark the immense superior- 
ity of the latter. How manifestly, in all that relates to the constitu- 
tion of the church, " The wisdom of this world is foolishness with 
God." 

Menno was now thirty years old. With a heart subdued and sim- 
ple as a child at the feet of his Saviour, he had a manly understanding, 
enriched by study, and ripened by reflection. His knowledge of Ian- 



The Mennonites. 871 

guageSj ancient and modern, was considerable, He was in the full 
vigor of his faculties. His mind, indeed, had been greatly expanded, 
strengthened, disciplined, and purified by the struggles through which 
it had passed for five years in the pursuit of truth — and, more recently, 
of the transforming Spirit of truth. That truth he had now found. 
That Spirit he now felt ; and had given himself up, to its transforming 
power. With the yoke of sin, he had renounced the yoke of human 
authority in religion ; and the liberty which he claimed for himself in 
the name of Christ, he as freely conceded to others. This generous 
spirit was not exclusively his ; but with no other great man of his age 
was it, as with him, the fundamental principle of a consistent system 
of action — a principle drawn in all its transparent purity from the word 
of Christ, and controlling all the decisions of his judgment, all the feel- 
ings of his heart. Affectionately attached to the great life-principles 
of the Reformation, he differed from the other reformers chiefly in this : 
that he would not, and in conscience could not, in any circumstances 
whatever, justify the use of force to defend, support, or spread them. 
This was his grand distinction ; and it should be distinctly understood. 

Menno was younger than Luther by twenty-two years ; he grate- 
fully owns the benefit he had received from the writings of the German 
Reformer on some points ; while on others he had advanced beyond 
him, under the same divine teaching because unentangled by any alli- 
ance with the princes of this world, and unfettered by that spirit of 
self-exaggeration which all the piety of Luther had been insufficient to 
subdue. The star of Calvin had just risen above the horizon. Bul- 
iinger, but one year older than Menno, had succeeded Zuingle in Zu- 
rich four years before Bucer was then at Strasburg. He was fourteen 
years older than Menno ; was highly esteemed by him ; and was more 
closely allied to him in spirit and views, than any other reformer of the 
age. Melancthon, eight years older than Menno, was at Wittemburg, 
with Luther and others, diligently engaged in carrying on the reforma- 
tion, by all the aids of admiring universities, magistrates, and princes ; 
but with all their checks and unconscious adulterations too. 

The mind of Menno could not but sympathize with the great in- 
tellectual and religious movements around him. But while he profited 
by the spirit of the age, he subjected it to the scrutiny of God's word 
more closely than any of his contemporaries. 

" His mind was like a star, and dwelt apart." 

For a long time after his baptism, he declined all public engagements, 
and devoted himself to the study of the Scriptures, reflection, and 



872 The Mennonites. 

prayer. From that retirement, where his days flowed on in serene 
communion with God, he looked out on the busy world, with a calm 
eye, and a melting heart. He saw an immense work to be accom- 
plished ; but it seemed beyond his power. He saw many able men at- 
tempting to lay anew the foundations of the church ; but he saw one 
fatal error — the fruitful source of many more — laid in the very corner- 
stone of the new foundations. This error was the union of the Church 
with the State — the incorporation of one with the other, by means of 
infant baptism and adult confirmation — the supremacy of the State over 
the Church, conceded by the reformers, and exercised in the legal es- 
tablishment of creeds and liturgies, stipends and church rates — and uni- 
formity enforced by pains and penalties and persecution. He saw that 
all this was as really foreign to the true idea of the Christian Church, 
as the fanaticism of Munster — that the latter error indeed was but the 
natural reaction from the other. He saw that both errors grew from 
one and the same root — the false notion that the kingdom of Christ is 
a worldly kingdom — to be propagated by schemes of civil policy, and 
supported by the sword of civil power. These dragon's teeth were 
sown in the reformation of the sixteenth century, to spring up in hosts 
of armed men, and drench the battle fields of Europe, for three centu- 
ries, in blood. There was an alternative. Menno saw it ; and why 
not others ? The primitive church employed it, and triumphed. Jesus 
Christ, their acknowledged Lord, enjoined it, and gave it the irrevoca- 
ble seal of his own great example. 

The principles of Menno, derived from the New Testament, equally 
forbade him to exercise his ministry without a lawful call ; or to regard 
the call of a Pope or a Protestant prince as of lawful authority. He 
waited, therefore, the indications of the divine will in a more scriptural 
form. Dead with Christ to all worldly ambition, the shade of devout 
retirement was sweet to his soul. His entrance into the ministry, there- 
fore, among the persecuted Baptists, was not a work of vain glory, or 
hot haste, or zeal without knowledge. It was a step on which hung 
weighty consequences, reaching far beyond himself, or his own times. 
The destinies of myriads of immortal souls were involved in it — as the 
event has shown. The whole matter was with him a concern of deep 
consciousness ; and furnishes a most remarkable and edifying example. 
The account is too characteristic to be given in any other than his own 
words : 

" Perhaps a year afterwards, as I was silently employing myself 
upon the word of the Lord, in reading and writing, there came to me six 
or eight persons, who were of one heart and soul with me ; in their faith 
and life (so far as man can judge) irreproachable ; separated from the 



The Mennonites. 873 

world, according to the direction of the Scriptures ; subjected to the 
cross of Christ ; and bearing a hearty abhorrence, not only of the 
Munsten, but also of all worldly sects, anathematizings and corruptions. 
With much kind entreaty they urged me, in the name of the pious who 
were agreed with them and me in one spirit and sentiment, that I would 
yet lay a little to heart the severe distress and great necessities of the 
poor oppressed souls, for the hunger was great, and very few were the 
faithful stewards, and employ the talent, which, unworthy as I am, I 
had received from the Lord. 

" As I heard this I was very much troubled ; anguish and fearful- 
ness surrounded me. For on the one hand, I saw my small gift ; my 
want of erudition ; my weak and bashful nature ; the extremely great 
wickedness, wilfulness, perverse conduct, and tyranny of the world ; 
the powerful large sects ; the craftiness of many spirits ; and the heavy 
cross, which, should I begin, would not a little press me. On the other 
side, I saw the pitiable extreme hunger, want, and necessity of the 
devout pious children; for I perceived clearly enough that they wan- 
dered, as the simple, forsaken sheep when they have no shepherd. 

" At length, after much prayer, I resigned myself to the Lord and 
his people with this condition. They were to unite with me in praying 
to him fervently, that should it be his holy pleasure to employ me 
in his service to his praise, his fatherly kindness would then give me 
such a heart and mind, as would testify to me with Paul, " Woe is me 
if I preach not the Gospel ! but should his will be otherwise, that he 
would order such means as to permit the matter to rest where it was. 
" For if two of you shall agree on earth as touching any thing that they 
shall ask, it shall be done for them of my Father which is in heaven. 
For where two or three are gathered together in my name, there am I 
in the midst of them." Matt, xviii. 19, 20. 

As their entreaty continued, and his own conscience at last became 
satisfied of his duty, he gave himself entirely to the work, body and 
soul ; determined by divine grace to conform all his ministry to the 
word of God, and commit himself to the divine protection amidst the 
deadly perils that environed him on every side. For at that time 
every Baptist was an outlaw, as such, in every State in Europe. No- 
where could they claim civil protection. Everywhere they were call- 
ed " Anabaptists," and that name was then identified with the outra- 
geous conduct of the men of Munster. It was the very year when that 
city w T as retaken by its military Bishop, and the bodies of the misera- 
able leaders in the insurrection there were hung up in iron cages on the 
tower of the cathedral. It was, as Mosheim himself observes, " While 
the terrors of death in the most dreadful forms were presented to the 



874 The Mennonites. 

views of this miserable sect, and numbers of them were executed every 
day, without any proper distinction being made between the innocent 
and guilty." If the courage of Luther is celebrated for appearing at 
the Diet of Worms, supported by so many powerful friends, and un- 
der the safe conduct of the Emperor, what shall we say of the public 
appearance of Menno as a Baptist minister, under circumstances as des- 
perate and appalling? Does all history present a more glorious exam- 
ple of moral courage ? 

The name of Menno, appears for the first time in the Dutch 
Marty rology, in connection with that of his friend Keynerts, the 
martyr, who died in 1539. He had taken refuge in the house of this 
friend and brother, Tieart Keynerts, who lived near Harlingen in Fries- 
land, and although he himself escaped the vengeance of his pursuers 
who had tracked him there, yet this simple act of Christian hospitality 
cost this good Keynerts his life. For by the laws of the times, to 
shelter, aid, or comfort a so-called heretic, especially a Baptist, was a 
capital offence. This kind host was admitted by his adversaries to 
have been a very pious man. Notwithstanding, he was apprehended, 
and carried to Leuwarden, w r here he was cruelly tortured to make him 
disclose the place where Menno was concealed. But he chose to sac- 
rifice his own life to save that of his friend ; thus literally fulfilling 
the words of the beloved disciple, " We ought to lay down our lives 
for the brethren." Menno, in his reply to Gellius Faber, gratefully 
mentions this touching death of his friend. 

The persecutors of those times not only set a price upon the heads 
of the most distinguished Baptist ministers, but got their likenesses 
taken, and the pictures posted up, with the promise of as large sums 
of money to those who would arrest them and place them in the hands 
of the executioners. 

In 1543, a severe decree was issued throughout all West Fries- 
land expressly against Menno. This bloody edict contained an offer 
of a general pardon, the favor of the Emperor, the freedom of the 
country, and a hundred carl gulden (gold crowns,) to any malefactors 
and murderers who would deliver Menno Simon into the hands of the 
criminal judge. 

Mr. Braght relates the following incident in the life of Menno, illus- 
trative of the power of conscience, and the preserving care of Providence : 

" A traitor had agreed, for a specified sum of money, to deliver 
him into the hands of his enemies. He first sought to apprehend him 
at a meeting ; in which, however, he failed of success, and Menno es- 
caped in a wonderful manner. Soon after this, the traitor, in company 
with an officer, passed him in a small boat on the canal. But the trai- 



The Mennonites. 875 

tor kept quiet till Menno had passed them to some distance, and had 
leaped ashore in order to escape with less danger. Then the traitor 
cried out, { Behold the bird has escaped us!' The officer chastised 
him — called him a villain — and demanded why he did not tell of it in 
time ; to which the traitor replied, 'I could not speak ; for ray tongue 
was bound.' The lords were so displeased at this that they punished 
the traitor severely — a warning and lesson to all blood-thirsty traitors." 

From this period to the end of his days, that is, for the space of 
twenty-five years, Menno travelled from one country to another, under 
every conceivable difficulty, danger and hardship, preaching the king- 
dom of God, and winning souls to Christ. At what time he married 
we know not ; but he speaks of his anxieties being increased by the 
sufferings of his u Feeble wife and little children." What a picture 
for the imagination is presented in these few words ! If ever a man's 
whole ministry was a living martyrdom, it was his. Yet it had glori- 
ous fruits. Even the " stately Mosheim " condescends to something 
almost like praise, one-sided as he is, in narrating the acts. " East 
and West Friesland," he says, " together with the province of Gronin- 
gen, were first visited by this zealous apostle of the Anabaptists ; 
thence he directed his course into Holland, Guilderland, Brabant, and 
Westphalia ; continued it through the German provinces, on the coast 
of the Baltic Sea, and penetrated as far as Livonia. In all these places, 
his ministerial labors were attended with remarkable success, and added 
to his sect a prodigious number of proselytes. The success of this mis- 
sionary will not appear surprising to those who are acquainted with his 
character, spirit, and talents, and who have a just notion of the state 
of the Anabaptists at the period now under consideration. The nature 
of the doctrines considered by themselves, the eloquence of Menno, 
which set them off to such advantage, and the circumstances of the 
times, gave a high degree of credit to the system of this famous 
teacher. And thus it was in consequence of the ministry of Menno, 
that the different sects of Anabaptists agreed together in excluding 
from their communion the fanatics who had dishonored it ; in renounc- 
ing all tenets that were detrimental to the authority of civil grf em- 
inent ; and, by an unexpected coalition, formed themselves into one 
community." 

To this great success, Menno himself alludes in what he calls his 
■"Forced apology," from which we have so often quoted. It was 
published in answer to the calumnies of Gellius Faber, in 1554, His 
modest words are peculiarly valuable ; not only as characteristic of the 
man, but as revealing the real inmost character of the work accom- 
plished, which the learned Lutheran does not seem to comprehend. 



876 The Mennonites. 

" And through our "feeble service, teaching, and simple writing, with 
the careful deportment, labor, and help of our faithful brethren, the 
great and mighty God has made so known and public in many cities 
and lands the word of true repentance, the word of his grace and 
power, together with the wholesome use of his holy sacraments ; and 
has given such growth to his churches, and endowed them with such 
invincible strength, that not only have many proud hearts become 
humble, the impure chaste, the drunken temperate, the covetous liberal, 
the cruel kind, the godless godly ; but also for the testimony which 
they bear, they faithfully give up their property to confiscation, and 
their bodies to torture and death — as has occurred again and again 
to the present hour. These are no marks or fruits of false doctrine 
(with that God does not co-operate) ; nor under such oppression and 
misery could anything have stood so long, were it not the power and 
word of the Almighty. Whether all the prophets, apostles, and true 
servants of God, did not, through their service, produce the like fruits, 
we would gladly let all the pious judge." 

All the peculiarities which distinguish the Mennonites from other 
Evangelical Christians in Europe, Mosheim remarks, flow from their 
views of the Nature of the Christian Church. Holding fast the great 
scriptural principle, that the true Church is a body of visible saints — 
they of course deny the baptism of infants ; the use of force in religion ; 
the authority of magistrates in the church ; capital punishments for 
heresy ; the necessity of oaths and wars ; the necessity of university 
learning for the ministry of tbe Gospel, and the support of ministers by 
the State. Though offered such support by the present government of 
Holland, they have politely but firmly declined it. From first to last, 
they adhere to the voluntary principle — or, in other words, to the pure 
and noble sentiments of religious liberty, taught by Christ and his 
apostles. 

The life and labors of Menno closed seven years after the date of the 
pamphlet above quoted. His ashes rest near the beautiful town of 
Oldesloe, on the river Trave, in the Dutchy of Holstein — a German 
Dutchy, now belonging to the Kingdom of Denmark. He died in peace, 
in 1561, at the age of fifty-five, at the house of a nobleman, who, 
moved with compassion at the sight of the snares daily laid for his 
life, generously took him, and several of his brethren, under his protec- 
tion. 

In 1830, the number of Mennonites in Holland amounted to 
115,000. This government return, we presume, includes the whole 
Mennonite population. The members of the churches in 1821, nine 
years before, were reckoned at 30,000. Their total number in other 



The Mennonites. 877 

parts of Europe is greater than in Holland. They are described by 
two distinguished writers of the Dutch Reformed Church, in 1819, as 
" Certainly the most pious Christians the Church ever saw, and the 
worthiest citizens the State ever had." This testimony was published 
on the spot where they are most numerous and best known, and should 
outweigh all injurious insinuations to the contrary. 

Mennonites are found in various parts of Germany, especially on 
the banks of the Rhine, in East Prussia, Switzerland, Alsace and Lor- 
raine. There are a few feeble churches in Hessia, near Hesse Cassel. 
In Holland there are ahout 130 churches and 180 ministers. In Am- 
sterdam they have a seminary for ministerial education. 

Fifty or sixty years ago, while most of Western Europe was agita- 
ted with wars and rumors of wars, several colonies of these men of peace 
sought and found a quiet retreat in the south of Russia, on the banks of 
the Dnieper and of the Moloschun, about a hundred miles north of 
the Black Sea. After an expensive and persevering application at St. 
Petersburg, they obtained a charter from the Emperor Paul, granting 
them freedom from military service forever. 

In our own country the first settlement of Mennonites was made 
in and about Germantown, in Pennsylvania, as early as A. D., 1683. 
Amidst many changes they have continued to exist ; and though, as 
we have already seen, they have more than once been divided, the 
original body is, probably, as large at at any former period. 

In 1632, the Mennonites drew up at Dort, a confession of Faith, 
an English translation of which, published by the Mennonites of this 
country, in 1727, as^expressive of their own views, we here place before 
the reader. 

1. Of God, of the Creation of all things and of Man, — Since it is 
testified, that without faith it is impossible to please God, and that who- 
soever would come to God, must believe that God is, and that he is a 
rewarder of ail those who seek him; we therefore confess and believe, 
according to the Scriptures, with all the pious, in one eternal, omnipo- 
tent, and incomprehensible God : the Father, Son, and Holy Ghost ; 
and in no more, or none other ; before whom there was no God, nor 
shall there be any after him ; for from him, by him, and in him, are all 
things ; to whom be praise, honor, and glory for ever and ever : Amen. 
(Heb. xi. 6 ; Deut. vi. 4 ; Gen. xvii. 1. Isa. xlvi. 8 ; Job. v. 7 ; Rom. 
xi. 36.) 

We believe in this one God, who works all in all ; and confess that 
he is the Creator of all things, visible and invisible ; who ; in six days, 
created heaven and earth, the sea and all that is therein ; and that 



878 The Mennonites. 

he governs and upholds all his works by his wisdom, and by the word 
of his power. (1 Cor. xii. 6; Gen. 1, 11. 28 ; Acts. xiv. 14.) 

Now, as he had finished his work, and had ordained and prepared 
every thing good and perfect in its nature and properties, according to 
his good pleasure, so at last he created the first man, Adam, the father 
of us all ; gave him a body, formed of the dust of the earth, and breath- 
ed into his nostrils the breath of life, so that he became a living soul, 
created by God after his own image and likeness, in righteousness and 
true holiness, unto eternal life. He esteemed him above all creatures, 
and endowed him with many and great gifts ; placed him in a delight- 
ful garden or Paradise, and gave him a command and a prohibition ; 
afterwards he took a rib from Adam, made a woman, and brought her 
to Adam for a helpmate, consort and wife. The consequence is, that 
from this first and only man, Adam, all men that dwell upon the earth 
have descended. (Gen. i. 27; ii. 7; v. 1 ; ii. 18; xvii. 22; Acts 
xvii. 26.) 

II. Of the Fall of Man. — We believe and confess, according to 
the tenor of the Scriptures, that our first parents, Adam and Eve, did 
not remain long in the glorious state in which they were created ; but 
being deceived by the subtlety of the serpent and the envy of the devil, 
they transgressed the high commandment of God, and disobeyed their 
Creator ; by which disobedience sin entered the world, and death by 
sin which has thus passed upon all men, in that all have sinned, and 
hence incurred the wrath of God and condemnation. They were, 
therefore, driven of God out of paradise, to till the earth, to toil for 
sustenance, and to eat their bread in the sweat of their face, till they 
should return from the earth whence they had been taken. And that 
they, by this one sin, fell so far as to be separated and estranged from 
God, that neither they themselves, or any of their posterity, nor angel, 
nor man, nor any other creature in heaven or on earth, could help 
them, redeem them, or reconcile them to God ; but they must have 
been eternally lost, had not God, in compassion for his creatures, made 
provision for them, interposing with love and mercy. (Gen. iii. 6 ; 
Rom. v. 12 ; Gen. iii. 23 ; Psalm xlix. 8, 9 ; Rev. v. 1, 5 ; John 
iii. 16.) 

III. Of the Restoration of Man by the promise of Christ's 
coming. — Concerning the restoration of the first man and his posterity, 
we believe and confess, that God, notwithstanding their fall, transgres- 
sion, sin, and perfect inability, was not willing to cast them off entire- 
ly, nor suffer them to be eternally lost ; but that he called them again 
to him, comforted them, and testified that there was yet a means of re- 
conciliation ; namely, the Lamb without spot, the Son of God, who 



The Mennonites. 879 

was appointed for this purpose before the foundation of the world, and 
was promised while they were yet in paradise, for consolation, redemp- 
tion, and salvation unto them and all their posterity ; nay, from that 
time forth was bestowed upon them by faith ; afterwards all the pious 
forefathers, to whom this promise was frequently renewed, longed for, 
desired, saw by faith, and waited for the fulfilment, that at his coming 
he would redeem, liberate, and release fallen man from sin, guilt and 
unrighteousness. (John i. 29 ; 1 Pet. i. 19 ; Gen. iii. 15 ; John iii. 8 ; 
ii. 1 ; Heb. xi. 13, 39 ; Gal. iv. 4.) 

IV. Of the Coming of Christ, and the Cause of his Coming. — 
We further believe and confess, that when the time of his promise, 
which all the forefathers anxiously expected, was fulfilled, the pro- 
mised Messiah, Redeemer, and Saviour, proceeded from God, was sent, 
and according to the predictions of the prophets, and the testimony of 
the evangelists, came into the world, nay, was made manifest in the 
flesh, and thus the Word was made flesh and man ; that he was con- 
ceived by the virgin Mary, who was espoused to Joseph, of the House 
of David ; and that she brought forth her first born Son at Bethlehem, 
wrapped him in swaddling clothes, and laid him in a manger. (John 
iv. 25 ; xvi. 28 ; 1 Tim. iii. 15 ; John i. 14 ; Matt. i. 22 ; Luke ii. ?.) 

We confess and believe, that this is he whose going forth is from 
everlasting to everlasting, without beginning of days, or end of life ; 
of whom it is testified that he is Alpha and Omega, the beginning and 
the end, the first and the last ; that he is the same, and no other, who 
was provided, promised, sent, and came into the world, and who is 
God's first and only Son, and who was before John the Baptist, Abra- 
ham, and prior to the formation of the world ; nay, who was the Lord 
of David, and the God of the universe, the first born of all creatures, 
who was sent into the world, and yielded up the body which was pre- 
pared for him, a sacrifice and offering, for a sweet savor to God ; nay, 
for the consolation, redemption, and salvation of the whole world. 
(Micah v. 1; Heb. via. 3; Rev. i. 8, 18; John iii. 16; Heb. i. 6; 
Rom. viii. 32 ; John i. 30 ; Matt. xx. 11, 41 ; Col. i. 15,) 

But as to how and in what manner this worthy body was pre- 
pared, and how the Word became flesh, we are satisfied with the state- 
ment given by the evangelists ; agreeably to which, we confess, with 
all the saints, that he is the Son of the living God, in whom alone 
consist all our hope, consolation, redemption, and salvation. (Luke i. 
30, 31 ; John xx. 30, 31 ; Matt. xvi. 16.) 

We further believe and confess with the Scriptures, that when he 
had fulfilled his course, and finished the work for which he had been 
sent into the world, he was according to the providence of God, deliv- 



880 The Mennonites. 

ered into the hands of wicked men ; that he suffered under Pontius 
Pilate ; was crucified, dead, and buried ; rose again from the dead on 
the third day ; ascended to heaven, and sits on the right hand of the 
majesty of God on high ; whence he will come again to judge the living 
and the dead. (Luke xxii. 53 ; xxiii. 1 ; xxiv. 5, 6, 51.) 

And also that the Son of God died, tasted death, and shed his pre- 
cious blood, for all men ; and that thereby he bruised the serpent's 
head, destroyed the works of the devil, abolished the hand-writing, and 
obtained the remission of sins for the whole human family ; that he 
became the means (author) of eternal salvation to all those who, from 
Adam to the end of the world, believe in and obey him. (Gen. iii. 15 ; 
John iii. 8 ; Col. ii. 14; Rom. v. 18.) 

V. Of the Law of Christ — the Gospel or the New Testament. — 
We believe and confess, that previous to his ascension, he made, insti- 
tuted, and left his New Testament, and gave it to his disciples, that it 
should remain an everlasting testament, which he confirmed and sealed 
with his blood, and commended it so highly to them; that it is not to 
be altered, neither by angels nor men, neither to be added thereto, nor 
taken therefrom. And that, inasmuch as it contains the whole will 
and counsel of his heavenly Father, as far as is necessary for salvation, 
he has caused it to be promulgated by his apostles, missionaries, and 
ministers, whom he called and chose for that purpose, and sent into all 
the world, to preach in his name among all people, and nations, and 
tongues, testifying repentance and the forgiveness of sins ; and that 
consequently he has therein declared all men, without exception, as his 
children and lawful heirs, so far as they follow and live up to the con- 
tents of the same by faith, as obedient children ; and thus he has not 
excluded any from the glorious inheritance of everlasting life, except 
the unbelieving, the disobedient, the obstinate, and the perverse, who 
despise it, and by their continual sinning render themselves unworthy 
of eternal life. (Jer. xxxi. 18 ; Heb. ix. 15 ; xvi. 17 ; Matt. xxvi. 
27 ; Gal. i. 8 ; 1 Tim. vi. 3 ; John xv. 15 ; Matt, xviii. 19 ; Mark 
xvi. 13 ; Luke xxiv. 4, 5 ; Rom. viii. 17 ; Acts xiii. 46.) 

VI. Of Repentance and Reformation. — We believe and confess, 
since the thoughts of the heart are evil from youth, and prone to un- 
righteousness, sin, and wickedness, that the first lesson of the New Tes- 
tament of the Son of God, is repentence and reformation. Men there- 
fore, who have ears to hear, and hearts to understand, must bring forth 
fruits meet for repentence, reform their lives, believe the gospel, eschew 
evil and do good, desist from sin and forsake unrighteousness, put oil 
the old man with all his works, and put on the new man, created after 
God in righteousness and true holiness ; for neither baptism, supper, 



The Mennonites. 88 L 

church nor any other outward ceremony, can without faith, regeneration, 
change or reformation of life enable us to please God, or obtain from 
him any consolation, or promise of salvation. But we must go to God 
with sincere hearts and true and perfect faith, and believe on Jesus 
Christ, according to the testimony of the Scriptures ; by this living faith 
we obtain remission or forgiveness of sins, are justified, sanctified, nay, 
made children of God, partakers of his image, nature, and mind : be- 
ing born again of God from above, through the incorruptible seed. 
(Gen. viii. 21; Mark i. 15; Ezekiel xii. 1; 1 Col. iii. 9, 10; Eph. 
iv. 21, 22 ; Heb. x. 21, 22 ; John vii. 38.) 

VII. Of Baptism. — As regards baptism, we confess that all peni- 
tent believers, who, by faith, regeneration, and renewing of the Holy 
Ghost, are made one with God and written in heaven, must upon their 
scriptural confession of faith, and reformation of life, be baptised with 
water,* in the name of the Father, and of the Son, and of the Holy 
Ghost, agreeably to the doctrine and command of Christ, and the 
usage of his apostles, to the burying of their sins ; and thus be received 
into fellowship with the saints ; whereupon they must learn to observe 
all things which the Son of God taught, left to, and commanded his 
disciples. (Matt, xviii. 19, 20 ; Rom. vi. 4 ; Mark xvi. 15 ; Matt. iii. 
15 : Acts. ii. 28 ; viii. 11 ; ix. 38 ; x. 47 ; xvi. 33 ; Col. ii. 11, 12.) 

VIII. Of the Church of Christ. — We believe and confess there is 
a visible Church of God ; namely, those who, as aforementioned, do 
works meet for repentance, have true faith, and received a true bap- 
tism, are made one with God in heaven, and received into fellowship 
of the saints here on earth : those we profess are the chosen generation, 
the royal priesthood, the holy nation, who have the witness that 
they are the spouse and bride of Christ ; nay, the children and heirs of 
everlasting life ; a habitation, a tabernacle, a dwelling place of God in 
the Spirit, built upon the foundation of the apostles and the prophets, 
Christ being the chief corner-stone (upon which this church is built) 
— this church of the living God, which he bought, purchased, and re- 
deemed with his own precious blood, with which church, according to 
his promise, he will always remain to the end of the world, as protec- 
tor and comforter of believers, nay, will dwell with them, walk among 
them, and so protect them, that neither floods, nor tempests, nor the 
gates of hell shall prevail against or overthrow them. This church is 
to be distinguished by Scriptural faith, doctrine, love, godly walk or 
deportment, as also by a profitable or fruitful conversation, use and ob- 
servances of the true ordinances of Christ, which he strictly enjoined 

* The Mennonites baptise by pouring water on the head of the person baptised — Ed 

56 



682 The Mennonites. 

upon his followers. (1 Cor. xii. 1 ; 1 Pet. ii. 9 ; John iii. 29 ; Rev. 
xix. 7 ; Tit. iii. 6, 7 ; Eph. ii. 19, 20, 21 ; Matt. xvi. 18 ; 1. Pet. h 
18, 19 ; 2 Cor. vi. 16; Matt. vii. 35.) 

IX. Of the Election and Office of Teachers, Beacons, and Deacon- 
esses in the Church. — As regards offices and elections in the church, 
we believe and confess, since the church cannot subsist in her growth, 
nor remain an edifice without officers and discipline, that therefore, the 
Lord Jesus Christ himself instituted and ordained offices and ordinan- 
ces, and gave commands and directions, how every one ought to walk 
therein, take heed to his work and vocation, and do that which is right 
and necessary ; for he, as the true, great, and chief Shepherd and 
Bishop of our souls, was sent and came into the world, not to wound 
or destroy the souls of men, but to heal and restore them ; to seek the 
lost ; to break down the middle wall of partition ; of two to make one ; 
to gather together out of Jews, Gentiles, and all nations, a fold to have 
fellowship in his name ; for which, in order that none might err or go 
astray, he laid down his own life, and thus made a way for their salva- 
tion, redeeming and releasing them, when there was no one to help or 
assist. (1 Pet. ii. 29 ; Matt. xii. 19 ; xviii. 11 ; Eph. ii. 13 ; Gal. iii. 
28 ; John x. 9 ; xi. 15 ; Psalm xlix. 8.) 

And further, that he provided his church, before his departure, 
with faithful ministers, evangelists, pastors, and teachers, whom he had 
chosen by the Holy Ghost, with prayers and supplications, in order that 
they might govern the church, feed his flock, watch over them, defend 
and provide for them ; naj', do in all things as he did, going before 
them, as he taught, acted and commanded, teaching them to do all 
things whatsoever he commanded them. (Eph. iv. 11 ; Luke x. 1 ; 
vi. 12, 13 ; John ii. 15 ; Matt, xxviii 20.) 

That the apostles, likewise, as true followers of Christ, and lead- 
ers of the church, were diligent with prayers and supplication to God, 
in electing brethren, providing every city, place or church, with bish- 
ops, pastors, and leaders, and ordaining such persons as took heed to 
themselves, and to the doctrine and flock; who were sound in the 
faith, virtuous in life and conversation, and were of good report, both 
in and out of the church, in order that they might be an example, 
light, and pattern, in all godliness, with good works, worthily ad- 
ministering the Lord's ordinances, baptism and supper, and that they 
might appoint in all places, faithful men as elders, capable of teach- 
ing others, ordaining them by the imposition of hands, in the name of 
the Lord ; further, to have the care, according to their ability, for all 
things necessary in the church ; so that as faithful servants, they might 
husband well their Lord's talent, gain by it, and consequently save 



The Mennonites. 883 

themselves and those who hear them. (1 Tim. iii. ; Acts i. 23, 24 ; 
Tit. i, 5 ; 1 Tim. iv. 14, 16 ; Tit. ii. 1, 2 ; 2 Tim. ii. 2 ; 1 Tim. v. 2.) 

That they should also have a care for every one, of whom they 
have the oversight ; to provide in all places deacons, who may receive 
contributions and alms, in order faithfully to dispense them to the ne- 
cessitous saints, with all becoming honesty and decorum. (Luke xix. 
13, of deacons Act. v. 3, 6 ; of deaconesses, 1 Tim. v. 9 ; Rom. xvi. 
1 ; James i. 27. 

That honorable and aged widows should be chosen deaconesses, 
who, with the deacons, may visit, comfort, and provide for poor, weak, 
infirm, distressed and indigent persons, as also to visit widows and or- 
phans ; and further, assist in taking care of the concerns of the church, 
according to their ability. 

And further respecting deacons, that they, particularly when they 
are capable, being elected and ordained thereto by the church, for the 
relief and assistance of the elders, may admonish the members of the 
church, being appointed thereto, and labor in word and doctrine, as- 
sisting one another out of love with the gift received of the Lord ; by 
which means, through the mutual service and assistance of every mem- 
ber according to his measure, the body of Christ may be edified, and 
the vine and church of the Lord may grow up, increase, and be preserved. 

X. Of the Holy Supper. — We likewise confess and observe a 
breaking of bread, or supper, which the Lord Jesus Christ instituted 
with bread and wine before his passion, did eat it with his Apostles, 
and commanded it to be kept in remembrance of himself; which they 
consequently taught and observed in the church, and commanded to be 
kept by believers, iii remembrance of the sufferings and death of the 
Lord, and that his body was broken, and his precious blood was shed 
for us, and for the whole human family ; as also the fruits thereof, 
namely, redemption and everlasting salvation, which he procured there- 
by, exhibiting so great love towards sinners, by which we are greatly 
admonished to love one another, to love our neighbor, forgiving him as 
he has done unto us, and we are to strive to preserve the unity and fel- 
lowship which we have with God, and with one another, which is also 
represented to us, in the breaking of bread. (Acts. ii. 46.) 

XI. Of Washing the Saints' Feet. — We also confess the washing 
of the Saints' feet, which the Lord not only instituted and com- 
manded, but he actually washed his Apostles' feet, although he 
was their Lord and Master, and gave them an example that they 
should wash one another's feet, and do as he had done unto them : they, 
as a matter of course, taught the believers to observe this as a sign of 
true humility, and particularly as directing the mind by feet-washing, 



884 The Mennonites. 

to that right washing, by which we are washed in his blood, and have 
our souls made pure. (John xiii. 4, 17 ; 1 Tim. v. 10 ; Gen. xvii. 4 ; 
xix. 2 ; xxiv. 32 ; xliii. 24.) 

XII. Of Matrimony or state of Marriage. — We confess that there 
is in the church, an honorable marriage between two believers, as God 
ordained it in the begining in Paradise, and instituted it between Adam 
and Eve ; as also the Lord Jesus Christ opposed and did away the 
abuses of marriage, which had crept in, and restored it to its primitive 
institution. (Gen. i. 27 ; Matt. xi. 4.) 

In this manner, the Apostle Paul also taught marriage in the 
.Church ; and left it free for every one, according to its primitive insti- 
tution, to be married in the Lord, to any one who may consent ; by the 
phrase, in the Lord, we think it ought to be understood, that as the 
patriarchs had to marry among their own kindred or relatives, so like- 
wise the believers of the New Testament are not at liberty to marry, 
except among the chosen generation and the spiritual or relatives of 
Christ ; namely such and no others, as have been united to the church, 
as one heart and soul, having received baptism and stand in the same 
communion, faith, doctrine, and conversation, before they become uni- 
ted in marriage. Such are then joined together according to the 
original ordinance of God in his church, and this is called marrying in 
the Lord. (1 Cor. v. 11 ; ix. 5 : Gen. xxiv : xxviii : 1 Cor. vii. 39.) 

XIII. Of the Magistracy . — We confess and believe, that God in- 
stituted and appointed authority and magistracy for the punishing of 
the evil-doers, and to protect the good, and also to govern the world, 
and preserve the good order, of cities and countries, hence, we dare 
not despise, gainsay, or resist the same ; but we must acknowledge the 
magistracy as the minister of God, be subject and obedient thereunto 
in all good works, especially in all things not repugnant to God's law, 
will, and commandment ; also faithfully pay tribute and tax, and ren- 
der that which is due, even as the Son of God taught and practised, 
and commanded his disciples to do ; that it is our duty constantly and 
earnestly to pray to the Lord for the government, its prosperity, and 
the welfare of the country, that we may live under its protection, gain 
a livelihood, and lead a quiet peaceable life, in all godliness and so- 
briety. And further, that the Lord may reward them in time and eter- 
nity, for all the favors, benefits, and the liberty we here enjoy under 
their praiseworthy administration. (Rom. xiii. 1 — 7 ; Tit. iii. 1 ,* IPet. 
ii. 17 ; Matt. xxii. 21 ; 1 Tim. ii. 1.) 

XIV. Of Defense or Hevenge. — As regards defense, or revenge, in 
which men* resist their enemies with the sword ; we believe and confess, 
that the Lord Jesus Christ forbade his disciples, his followers, all re- 



The Mennonites. 885 

venge and defense, and commanded them, besides, not to render evil for 
evil, nor railing for railing, but to sheath their swords, or in the words 
of the prophet, "To beat them into ploughshares." (Matt. v. 39, 
44 ; Rom. xii. 14 ; 1 Pet. iii. 9 ; Isa.ii. 4 ; Mic. iv. 3 ; Zech. ix. 8, 9.) 
Hence it is evident, according to his example and doctrine, that 
we should not provoke or do violence to any man, but we are to seek 
to promote the welfare and happiness of all men, even, when necessary, 
to flee, for the Lord's sake, from one country to another, and take pa- 
tiently the spoiling of our goods ; but to do violence to no man : when 
we are smitten on one cheek to turn the other, rather than take revenge 
or resent evil. And moreover, that we must pray for our enemies, 
feed and refresh them when they are hungry or thirsty, and thus con- 
vince them by kindness, and overcome all ignorance. (Rom. xii. 19, 
20.) Finally, that we should do good, and approve ourselves to the con- 
sciences of all men ; and according to the law of Christ, do unto others as 
we would wish them to do unto us. (2 Cor. iv. 2 ; Matt. vii. 12 ; xii. 7.) 

XV. Of Oaths or Swearing. — Respecting judicial oaths, we be- 
lieve and confess, that Christ our Lord did forbid his disciples the use 
of them, and commanded them that they should not swear at all : but 
that yea should be yea ; and nay, nay. Hence we infer, that all oaths, 
greater or minor, are prohibited ; and that we must, instead of oaths, 
confirm all our promises and assertions, nay all our declarations or tes- 
timonies, in every case, w T ith the word yea in that which is yea ; and 
with nay in that which is nay ; hence we should always live up to our 
word or engagement as fully as if we had confirmed and established it 
by an oath. And if we do this ; we have the confidence that no man, 
not even the magistrate, will have just reason to lay a more grievous 
burden on our minds and conscience. (Matt. v. 34, 35 ; James v. 12 ; 
2 Cor. i. 17.) 

XVI. Of Ecclesiastical Excommunication or Separation from the 
Church. — We also believe and profess a ban, excommunication, or sep- 
aration, and Christian correction in the church, for amendment, and not 
for destruction, whereby the clean and pure may be separated from the 
unclean or defiled. Namely, if any one, after having been enlightened, 
and has attained to the knowledge of the truth, and has been received 
into the fellowship of the saints, sins either voluntarily or presumptuous- 
ly against God, or unto death, and falls into the unfruitful works of 
darkness, by which he separates himself from God, and is debarred his 
kingdom ; such a person, we believe, when the deed is manifest and 
the church has sufficient evidence, ought not to remain in the congre- 
gation of the righteous ; but shall and must be separated as an offend- 
ing member and an open sinner ; be excommunicated and reproved in 



886 The Mennonites. 

the presence of all, and purged out as leaven ; and this is to be done 
for his own amendment, and an example and terror to others, that the 
church be kept pure from such foul spots; lest, in default of this, the 
name of the Lord be blasphemed, the church dishonored, and a stumb- 
ling block and cause of offence be given to them that are without ; in 
fine, that the sinner may not be damned with the world, but become 
convicted, repent and reform. (Isa. lix. 2 ; 1 Cor. v. 5, 12 ; 1 Tim. 
v. 20 ; 2 Cor. x. 8 ; xiii. 10 ; James v. 8, 9.) 

Further, regarding brotherly reproof or admonition, as also the 
instruction of those who err, it is necessary to use all care and diligence 
to observe, instructing them with all meekness to their own amendment, 
and reproving the obstinate according as the case may require. In 
short, that the church must excommunicate him that sins either in doc- 
trine or life, and no other. (Tit. iii. 10; 1 Cor. v. 12.) 

XVII. Of Shunning or Avoiding the Separated or Excommuni- 
cated. — Touching the avoiding of the separated, we believe and con- 
fess, that if any one has so far fallen off, either by a wicked life or per- 
verted doctrine, that he is separated from God, and consequently is 
justly separated from and corrected or punished by the church, such a 
person must be shunned, according to the doctrines of Christ and his 
Apostles, and avoided without partiality by all the members of the 
church, especially by those to whom it is known, whether in eating or 
drinking, or other similar temporal matters ; and they shall have no 
dealings with him ; to the end that they may not be contaminated by 
intorcourse with him, nor made partakers of his sins ; but that the sin- 
ner may be made ashamed, be convicted, and again led to repentance. 
(1 Cor. v. 9, 10, 11 ; 2 Thess. iii. 14 ; Tit. iii. 10.) 

That there be used, as well in the avoidance as in the separation, 
such moderation and Christian charity, as may have a tendency, not to 
promote his destruction, but to ensure his reformation. But if he is 
poor, hungry, thirsty, naked, sick, or in distress, we are in duty bound, 
according to necessity, and agreeably to love and to the doctrine of 
Christ and his Apostles, to render him aid and assistance ; otherwise, 
in such cases, the avoidance might tend more to his ruin than his re- 
formation. (2 Thess. v. 14.) 

Hence we must not consider excommunicated members as enemies, 
but admonish them as brethren, in order to bring them to knowledge, 
repentance, and sorrow for their sins, that they may be reconciled with 
God and his church ; and of course, be received again into the church, 
and so may continue in love towards him, as his case demands. 

XVIII. Of the Resurrection of the Dead, and the last Judgment.— 
Relative to the Resurrection of the Dead, we believe and confess, agreea- 



The Mennonites. 887 

bly to the scriptures, that all men who have died and fallen asleep, 
shall be awakened, quickened, and raised on the last day, by the in- 
comprehensible power of God ; and that these, together with those 
that are then alive, and who shall be changed in the twinkling of an 
eye, at the sound of the last trumpet, shall be placed before the judg- 
ment seat of Christ, and the good be separated from the wicked ; that 
then every one shall receive in his own body according to his works, 
whether they be good or evil ; and that the good and pious shall be 
taken up with Christ, as the blessed, enter into eternal life, and obtain 
that joy, which no eye hath seen, nor ear heard, nor mind con- 
ceived, to reign and triumph with Christ from everlasting to everlast- 
ing. (Matt. xxii. 30, 31 ; Dan. xii. 12; Job. xix. 26, 27; John v. 
28 ; 2 Cor. v. 10 ; 1 Cor. xv. j Rev. xxi. 11 ; 1 Thess. iv. 13.) 

And that, on the contrary, the wicked or impious shall be driven 
away as accursed, and thrust down into outer darkness ; nay, into ever- 
lasting pains of hell, where the worm dieth not, and the fire is not 
quenched ; and that they shall never have any prospect of hope, com- 
fort, or redemption. (Mark ix. 44.) 

May the Lord grant that none of us may meet the fate of the 
wicked ; but that we may take heed and be diligent, so that we may 
be found before him in peace, without spot and blameless. Amen. 

Done and finished in our United Churches, in the city of Dortrecht, 
21st April, A. D., 1632. 

The Mennonites in the United States are remarkable for their plain- 
ness of dress, and for the industry and frugality which mark their 
habits, and are equally distinguished for their hospitality. As the nat- 
ural result of these things, they are universally esteemed by their fel- 
low citizens. 

To give exact statistics of this body would not be possible, as 
they keep no records. It has, however, been estimated that they now 
have in the State of Pennsylvania, about 100 ministers, and 180 places 
of worship ; in Virginia, 30 or 40 ministers, and about as many places 
of worship ; in Maryland, Ohio, Indiana, and New York, 80 or 90 
ministers, and 130 places of worship; in all America, according to the 
census of 1850, 250 ministers, about 410 places of public worship, af- 
fording accommodation for 29,900 persons, and of the value of $94,245, 
and about 50,000 communicants. 

It would be unjust to close this article without saying, that we are 
principally indebted for it to a work lately published by the Rev. J. 
Newton Brown, M. A., — " The Life and Times of Menno Simon," 
small in size, but condensing a mass of valuable facts, and written in a 
very elegant manner. 



Miy'i.i.jl 



E^ 




Missionary Preaching to ths Indians. 



THE MORAVIANS 




A L L E D usually by the name of Moravians are 
the class of Christians of whom we have now to 
write, because they first arose as a distinct 
church in Moravia, and in Europe they are fre- 
quently styled Hernhutters, from one of their 
first settlements in Hernhut ; they however, 
describe themselves, Unit as Fratrem, that is 
United Brethren. 

In their History, as given by Crantz, their 
Historian, they are distinguished into ancient 
and modern. The former refers to them before 
their settlement in Upper Lusatia, in 1772 ; the latter after it. 

In an address on their behalf to the English Privy Council in 1715, 
they are called " The Reformed Episcopal Churches, first settled in 
Bohemia, and since forced by the persecutions of their enemies to retire 
into the greater Poland and Polish Russia." In an address also from 
themselves to the Church of England, in the time of Charles II., they 
claim to have been free for about 700 years from the encroachments 
of the " Romish See ;" and speak of Huss and Jerome of Prague, as their 
famous martyrs, by whose blood the church of Bohemia had been wa- 
tered and enriched. By the Bohemian church, however, can only be 
meant the Christians who resided in that country ; for Mr. Crantz 
places the beginning of " The Church of the United Brethren," in the year 
1457, and represents it as rising out of the scattered remains of the fol- 
lowers of Huss. This people, in order to free themselves from the tyranny 



The Moravians. 889 

of Rome, had applied in 1450 for a re-union with the Greek Church, 
of which they had been anciently a part, and their request was cheer- 
fully granted ; but on the taking of Constantinople by the Turks, 
about two years after, which put an end to the Greek empire, this pro- 
posed junction came to nothing. After this they resolved to establish 
a community among themselves, and to edify one another from the 
Word of God. But as this would expose them in their own country 
to persecution, they obtained permission to withdraw to a part of the 
king's domain, on the boundary between Siberia and Moravia, to settle 
there, and regulate their worship according to their own judgment and 
conscience. 

In the year 1457, they assumed the denomination of United 
Brethren, and bound themselves to a stricter church discipline, resolv- 
ing to suffer all things for conscience sake ; and instead of defending 
themselves, as some had done, by force of arms, to oppose nothing but 
orayer and reasonable remonstrances to the rage of their enemies. 

From this period to the Reformation they were severely persecu- 
ted, but still preserved their unity. A connection was also formed be- 
tween them and the Waldenses, who had for many centuries borne 
witness to the truth. They had several conferences with Luther, 
Calvin, and other Reformers, and some attempts were made for an 
union. They approved of the Augsburgh confession ; but not agreeing 
in discipline, they still continued a distinct body. 

After various persecutions, distresses, and discouragements, du- 
ring the seventeenth century, they became in a measure extinct : but 
about the year 1720, a remarkable awakening took place among the pos- 
terity of the brethren in Bohemia : and as no free toleration could be 
obtained for them in that country, they agreed to emigrate. Christian 
David, who had been very useful among them, applied on their behalf 
to Nicholas Lewis, Count Zinzendorf, who granted them permission to 
settle on his estates in Upper Lusatia, Hither, in 1722, a company of 
them repaired, and formed the settlement of Hernhut. Within the 
first four or five years they had well nigh been broken up by religious 
dissensions, occasioned, it is said, by parties from among the Lutherans 
and the Reformed coming to settle with them. At length, by the ex- 
ertions of Count Zinzendorf the unity was renewed, and in 1727 rules 
agreed to, by which divisions might in future be avoided. The Count ; 
who from the first was friendly, now became united to them, and, in 
1735, was chosen to be their bishop ; having been the preceding year 
received into clerical orders by the Theological Faculty of Nubingen. 

AVith respect to their doctrinal sentiments, they, as before observed, 
avow the Augsburgh confession : and, in 1784, they published an expo- 



890 The Moravians. 

sition of Christian doctrine in harmony with it. In a Summary of the 
doctrine of Jesus Christ : published in 1797, for the instruction of their 
youth, they say nothing on the Trinity; but merely quote passages of 
scripture which relate to it. Under the article of the Holy Spirit, how- 
ever, they say. " He is very God with the Father and Son." They 
appear to avoid the doctrine of unconditional election, and believe, ac- 
cording to Crantz, that u Jesus Christ died for all men, and hath pur- 
chased salvation for all." Yet, they say, " We do not become holy 
by our own power ; but it is the work of the Father, Son, and Holy 
Spirit :" There is no doctrine on which they seem to dwell with such 
delight as that of the cross, — the love of Christ in laying down his life 
for sinners. This, they say, has been the preaching which the Lord 
has mostly blessed to the conversion of the heathen. 

Perhaps there is no denomination in whom a meek, quiet, and 
child-like spirit has been more cultivated. In some instances, however, 
it has been thought by other Christians to degenerate too much into 
puerility ; and the manner in which they have formerly spoken, and 
written on some subjects has been far from consistent with the rules of 
propriety. This has been partly attributed to the weakness of their 
leaders in yielding too much to the indiscretion of some of the brethren, 
whose truth was by no means equal to their zeal. But the times of 
these indiscretions are over, and these censures by no means apply to the 
brethren of the present day. 

The church of the "United Brethren" is Episcopal; and the 
order of succession in their bishops is traced with great exactness in 
their history ; yet, they allow to them no elevation of rank or pre-emi- 
nent authority ; their church, having from its first establishment been 
governed by synods, consisting of deputies from all the congregations, 
and by other subordinate bodies, which they call conferences. The 
synods, which are generally held once in seven years, are called to- 
gether by the elders who were in the former synod appointed to super- 
intend the whole unity. In the first sitting, a president is chosen, and 
these elders lay down their office, but they do not withdraw from the 
assembly ; for they, together with the bishops, lay elders, and those 
ministers who have the general care or inspection of several congrega- 
tions in the province, have seats allowed in the synod. The other 
members are one or more deputies sent by each congregation, and such 
ministers or missionaries as are particularly called to attend. Women 
approved by the congregations are also admitted as hearers, and are 
called upon to give their advice in what relates to the ministerial laboi 
among their own sex ; but they have no vote in the synod. 

In questions of importance, or of which the consequences cannot 



The Moravians. 891 

be foreseen, neither the majority of votes, nor the unanimous consent 
of all present can decide ; but recourse is had to the lot. For this 
practice the brethren allege the example of the ancient Jews and of the 
apostles, Acts i. 26, the insufficiency of the human understanding, 
amidst the best and purest intentions, to decide for itself in what con- 
cerns the administration of Christ's kingdom ; and their own confident 
reliance on the promise of the Lord Jesus, that he will approve himself 
the Head and Ruler of his church. The lot is never made use of but 
after mature deliberation and fervent prayer ; nor is any thing submit- 
ted to its decision which does not, after being thoroughly w r eighed, ap- 
pear to the assembly eligible in itself. 

In every synod, the inward and the outward state of the unity, 
and the concerns of the congregations and missions are taken into con- 
sideration. If errors in doctrine or deviations in practice have crept 
in, the synod endeavours to remove them, and by salutary regulations 
to prevent them for the future. It considers how many bishops are to 
be consecrated to fill up the vacancies occasioned by death ; and every 
member of the synod gives a vote for such of the clergy as he thinks 
best qualified. Those who have the majority of the votes are taken 
into the lot, and they who are approved are consecrated accordingly. 

Tow T ards the close of every synod a kind of executive board is 
chosen and called, " The Elders' Conference of the Unity," divided 
into committees or departments. 

1. The missions department, which superintends all the concerns 
of the missions into heathen countries. 

2. The helpers department, which watches over the purity of doc- 
trine, and the moral conduct of the different congregations. 

3. The servants department, to which the economical concerns of 
the Unity are committed. 

4. The overseers department, of which the business is to see that 
the constitution and discipline of the brethren be every where main- 
tained. No resolution, however, of any of these departments, has the 
smallest force, till it be laid before the assembly of the Elders' confer- 
ence, and have the approbation of that body. 

Besides this general conference of elders, there is a Conference of 
elders, belonging to each Congregation, which directs its affairs, and 
to which the bishops and all other ministers, as well as the lay mem- 
bers of the congregation are subject. This body, which is called, 
" The Elder's Conference of the Congregation," consists, 

1. Of the minister, as president, to whom the ordinary care of the 
congregation is committed. 



892 The Moravians. 

2. The warden, whose office it is to superintend all outward con- 
cerns of the congregation. 

3. A married pair, who care particularly for the spiritual welfare 
of the married people. 

4. A single clergyman, to whose care the young men are more 
particularly committed, and 

5. Those women who assist in caring for the temporal and spiritu- 
al welfare of their own sex, and who in this conference have equal votes. 

Episcopal consecration does not, in the opinion of the brethren, 
confer any power to preside over one or more congregations ; and a 
bishop can discharge no office but by the appointment of a synod, or of 
the elder's conference of the unity. Presbyters amongst them can perform 
every function of the bishop, except ordination. Deacons are assistants 
to the Presbyters, much in the same way as in the church of England ; 
and Deaconesses are retained for the purpose of privately admonishing 
their own sex, and visiting them in their sickness : but though they are 
solemnly blessed to this office, they are not permitted to teach in pub- 
lic, and far less to administer the ordinances. 

They have likewise seniores chiles, or lay elders, in contradistinc- 
tion from spiritual elders, or bishops, who are appointed to watch over 
the constitution and discipline of the United Brethren ; over the obser- 
vance of the laws of the country in which congregations or missions are 
established, and over the privileges granted to the brethren by the govern- 
ment under which they live. 

They have Econimies, or choir-houses, where they live together 
in communities ; the single men, and single women, widows, and widow- 
ers apart, each under the superintendence of elderly persons of their own 
class. In these houses every person who is able, and has not an inde- 
pendent support, labors in his or her own occupation, and contributes 
a stipulated sum for their maintenance. Their children are educated 
with peculiar care. In marriage they may only form a connection with 
those of their own communion : the brother who marries out of the con- 
gregation is immediately dismissed from church-fellowship. Some- 
times, however, a sister is by express license from the Elder's Confer- 
ence permitted to marry a person of approved piety in another commu- 
nion, yet still to join in their church ordinances as before. As all in- 
tercourse between the different sexes is carefully avoided, very few op- 
portunities of forming particular attachments are found ; and they usu- 
ally refer their choice to the church rather than decide for themselves. 
And as the lot must be cast to sanction their union, each receives his 
partner as a divine appointment. They do not consider a literary 
course of education as at all necessary to the ministry, provided there 



The Moravians. 893 

be a thorough knowledge of the word of God, a solid christian experi- 
ence, and a well regulated zeal to serve God, and their neighbors. They 
consider the church of Christ as not confined to any particular denomi- 
nation : and themselves, though united in one body or visible church, 
as spiritually joined in the bond of christian love to all who are taught 
of God, and belong to the Universal church of Christ, however much 
they may differ in forms, which they deem non-essentials. 

Their public worship is very simple ; their singing is accompanied 
by an organ, played very soft and solemn. On a Sunday morning they 
read a Liturgy of their own church, after which a sermon is preached, 
and an exhortation given to the children. In the afternoon, they have 
private meetings, and public worship in the evening. Previous to the 
holy communion which is administered once a month, and on Maun- 
day Thursday, every person intending to communicate converses 
with one of the elders on the state of his soul. The celebration of the 
communion is preceded by a love-feast ; and on Maunday Thurs- 
day by a solemn washing of each others' feet ; after which the kiss of 
chanty is bestowed : all of which ceremonies they consider as obliga- 
tory, and authorized in all ages of the church ; quoting John xiii. 14 ; 
1 Peter, v. 14 ; Rom. xvi. 16. On Easter Sunday they attend the 
Chapel, or in some places the burial ground, where they read a peculiar 
liturgy, and call over the names of all their members who died in the pre- 
ceding year. And every morning in Easter week they meet at seven 
o'clock to read the Harmonies of the Gospel on the Crucifixion, etc. 

It may be readily supposed that such persons as these would com- 
mand the esteem of their fellow Christians, whatever opinion might be 
entertained of their peculiarities. The fact has corresponded with the 
supposition ; and every where, especially in England, they have met 
with many proofs of Christian kindness. Their Missions have been 
liberally sustained by men of every class, and in no instances have suf- 
ferings been continued where it was possible to relieve them. 

We proceed now with much pleasure to trace their introduction 
into this country, and their history here to the present hour. For all 
this we have abundant materials. 

About the year 1728 General James Oglethorpe was appointed to 
visit the jails of England, and ascertain their condition, and his heart 
bled at the sights he saw in them. A great many prisoners had been 
put in for debt, and while locked up there, of course there was no op- 
portunity of earning any money to pay their debts ; and so, many a 
poor man had been kept in, year after year, until his head was gray, 
and people without had almost forgotten that he ever lived ; and then, 
if released, he came out friendless and penniless. Poverty was consid 



894 The Moravians. 

ered a crime. Oglethorpe pitied the poor debtors with all his heart ; 
but he did more than to pity, he determined to befriend them ; and he 
started the plan of a colony for them somewhere in America, where 
poverty was no reproach. More than this, he determined to make it 
also an asylum for poor persecuted Christians, driven from their homes 
in Europe by wicked rulers. 

Among those who suffered cruel treatment on account of their re- 
ligion, were the pious Moravians. General Oglethorpe soon interested 
a great many benevolent people in behalf of his plan. George II., gave 
him a tract of land between the Savannah and Altamaha rivers, which 
received the name of Georgia, in honor of the king. The colony was 
placed under the care of trustees, who held it in " Trust for the 
poor." 

The general himself came over with the emigrants, one hundred 
and twenty in number ; and while they were landing, he went up the 
river to look out a site for the new settlement. He selected the high 
bluff upon which Savannah now stands, and under four beautiful pines 
pitched his tent. This was in 1733. Near by was a small Indian vil- 
lage, whose chief soon paid Oglethorpe a visit. " Here is a little pre- 
sent," said the red man, offering a buffalo-skin painted on the inside 
with the head and feathers of an eagle : " The eagle's feathers are soft, 
and signify love ; the buffalo-skin is warm, and is the emblem of pro- 
tection ; therefore love and protect our little families." The General 
proved a kind friend to the Indians, and sent ministers of the gospel to 
tell them of their God and Saviour ; and as friendliness begets friend- 
ship, the Indians were always true and kind to him and his little 
colony. 

The next reinforcement was a company of pious Moravians, who 
though poor in this world's goods, came well supplied with Bibles and 
hymn-books, and what is better, they had a treasure laid up in heaven. 
Oglethorpe received them gladly. They made a little settlement, and 
called it, " Ebenezeb. ;" and they raised a column of stone, in token 
of their gratitude to God, who had brought them safely to these ends 
of the earth. "General Oglethorpe bears a great love to the servants 
and children of God," wrote the pastor of Ebenezer to his friends. 
Good men from England visited this peaceful little colony, and loved 
its interests. Wesley came over, and for two years lived and labored 
here ; and it was the head-quarters of many a band of missionaries, 
who went forth to the savage tribes, and told the story of the Saviour's 
love in the wigwams of the forest. It was also blessed by the preach- 
ing and labors of Whitefield ; and here he founded an asylum for poor 
orphans, in whose welfare good people both in England and America took 




Genl. James Oglethorpe. 



895 



The Moravians. 



897 




Savannah in 1778. 



a deep interest, and helped it with their money. Whitefield loved his 
orphans, and perhaps among all his homes there was no spot dearer to 
him than Savannah. 

Such was the origin of Georgia, and such was the manner of the 
introduction of the Moravians or United Brethren into this country. 

We may add to this statement, that in no instance can the con- 
nexion between religion and true policy be more distinctly traced than 
in the origin of the State of Georgia. We borrow on this subject two 
or three short paragraphs from a beautiful address by the Rev. J. P. 
Tustin, M. A., of Savannah. He thus addressed a large assembly in 
that State, in November, 1853: 

"It is well known that the original design of forming a colony on 
this territory, involved the threefold purpose of making a home for the 
poor and worthy sons of misfortune ; of offering an asylum for those 
who were persecuted for conscience' sake ; and of making a barrier 
against Spanish aggression, by raising a strong frontier on their border^ 
ing posts to the southward. The first of the objects here indicated 
was taken in hand by the original Trustees of the Colony in England, 
comprising among them some of the highest nobility, and even royalty 
itself, and their agent in executing their worthy design was the noble 
and valiant Oglethorpe. The children of poverty taken from the over, 

57 



898 v The Moravians. 

grown agricultural population, already a tax upon parish bounty at 
home, were to be transferred, in large numbers to the silk and indigo 
plantations which were thus, and then, established on the savannas and 
river bottoms to the south and west of the river which thence derived 
its name from the peculiar conformation of the adjoining plains. 

" The second feature of the Colonial policy was to open an asylum, 
at once, for the persecuted Salzburgers of Germany ; while these sturdy 
Protestants joined hands with the expatriated Roman Catholic popula- 
tion, driven by British injustice from their homes in Canada, and the 
contiguous provinces, and by a process of inhuman extortion seldom 
surpassed in any age or country, many of those French refugees found 
a resting place beneath these genial and sunny skies. At the same 
time, these frontier settlements were designed as a barrier against the 
Spaniards of Florida and the West Indies, whose buccaneers infested the 
coasts, and against the Indians whose powerful tribes stretched out in 
the regions of the unknown wilderness. 

" Combined with these leading purposes, it was a cherished princi- 
ple with the early patrons of this colony, that it should become the 
source for the diffusion of the gospel among the natives, while charita- 
ble foundations were also laid for the secular and religious instruction 
of all who would take advantage of such provisions. Every view and 
principle cherished by the movers of this colonial enterprise illustrated 
in an eminent degree the common sense, the experimental philosophy, 
and the beneficent religious faith which so greatly distinguished the 
most of our English forefathers." 

Here is a beautiful illustration of the influence of practical Chris- 
tianity in connection with these worthy christians : — 

A large body of Indians had been converted by the Moravian mis- 
sionaries, and settled in the West, where their simplicity and harmless- 
ness seemed a renewal of the better days of Christianity, During the 
Revolutionary war, these settlements, named Dichtenau and Gnadenhut- 
ten, being located in the seat of the former Indian contests, were expo- 
sed to outrage from both parties. Being, however, under the tuition 
and influence of the whites, and having adopted their religion and the 
virtuous portion of their habits, they naturally apprehended that the 
hostile Indians, sweeping down upon the American frontier, would take 
advantage of their helplessness, and destroy them as allies of the whites. 
A party of two hundred Hurons fiercely approached the Moravian In- 
dian town. The Christian Indians conducted themselves, in this try- 
ing extremity, with meekness and firmness. They sent a deputation 
with refreshments to their approaching foes, and told them that, 
by the word of God, they were taught to be at peace with all men, 



The Moravians. 899 

and entreated for themselves and their white teachers, peace and 
protection. 

And what replied the savage, fresh from the wilds, and panting 
for blood ? Did he laugh to scorn the meek and Christian appeal ? 
Did he answer with the war-whoop, and lead on his men to the easy 
slaughter of his foes ? What else could be expected from an Indian ? 
Yet such was not the response of the red warrior. He said he was on 
a war party, and his heart had been evil, and his aim had been blood ; 
but the words of his brethren had opened his eyes. He would do them 
no harm. " Obey your teachers," said he, " Worship your God, and 
be not afraid. No creature shall harm you." 

The United Brethren have now, as during the whole of their 
history, what may be called a passion for Missions. The fact need not 
be concealed that for many years past, thousands of Christians in Eng- 
land, differing in other matters from this body, have nevertheless taken 
a special interest in their Missions, and have freely contributed their sym- 
pathy and money for their support. Public meetings in their aid are 
often held, and no small zeal is thus excited. At one of these assem- 
blies, held a very short time since in Sheffield, the residence of that 
distinguished Moravian, the late excellent poet, James Montgomery, 
the following statement was made : 

The Moravians on the Continent of Europe and America did not 
number above twenty thousand souls, yet they had gathered, through 
their missionaries, not less than seventy thousand persons into Chris- 
tian congregations in foreign lands. At Labrador, nearly the whole 
of the natives had been christianized ; and at Surinam, out of thirteen 
missionaries, eleven had died of the yellow fever. Yet there was no 
lack of laborers for God. During the last eleven years, the congrega- 
tions at Surinam had risen from ten thousand to seventeen thousand per- 
sons. It might be estimated that one-fourth were communicants. In 
the West Indies, the congregations numbered about forty thousand 
persons, principally negroes, and there were upwards of two thousand 
children in their schools. Two training schools had been established 
for the education of native teachers. It was seldom that one taught 
in their schools left the path of rectitude. The Moravians have seven- 
ty missionary stations and two hundred and eighty-eight missionaries 
in the world, and these are sustained for the trifling annual expense of 
about sixty thousand dollars. 

A beautiful illustration of the pious zeal of this body of amiable 
followers of Christ may be seen in the facts we have now to state of 
the origin of their Missionary labors. 

In 1731 the whole body of Christians of whom we are now speak- 



900 The Moravians. 

ing was in number less than six hundred persons. In that year a negro, 
called Anthony, who had formed an acquaintance with the servants of 
Count Zinzendorf, the founder of that body, informed them that he had 
a sister in the Island of St. Thomas, in the British West Indies, who 
earnestly desired to be instructed in the principles of religion ; but as 
she had neither time nor opportunity for it, she often besought the 
great God to send some person to show her the way of salvation. 
Anthony having soon after obtained liberty from his master to visit 
Hernhut, again declared, in the presence of many in the congregation, 
the desire of his countrymen, and especially of his sister, for Christian 
instruction ; but he added, that the negroes, in consequence of their ac- 
cumulated labors, could have no opportunity of religious improvement, 
unless their teacher was himself a slave, that so he might instruct them 
while they were engaged in their daily employments. This represen- 
tation, and what the brethren who had been to Copenhagen related 
concerning the state of Greenland, made a deep impression on the 
minds of many of the congregation, and several of them declared their 
willingness to go and labor among the poor heathen. 

Among these were especially two who manifested peculiar zeal in 
the object ; these were Leonard Dober, and Tobias Leopold, one of his 
most intimate friends. These men felt so strong a desire to proceed to 
St. Thomas, that they not only offered to go to that island, but with a 
philanthropy which has, perhaps, scarcely a parallel in the annals of 
history, to sell themselves as slaves, that so they might make known 
the Redeemer to the negroes, especially to the poor woman who so ar- 
dently longed for Christian instruction, should they find no other way 
of accomplishing this purpose. 

At the same time some of the brethren expressed a similar desire 
to proceed to Greenland, and shortly after Missions were undertaken to 
both these countries. 

A few additional facts in connection with the Missions sustained 
by this body of Christians will afford interest to the reader : — 

In the year 1754 the Moravian settlement of New Hernhut, in 
Greenland, was visited with a contagious distemper which caused great 
mortality among the Christian converts. Amidst the ravages, and 
disease, and death, many infants were deprived of a mother's tenderness 
and care. Here, however, it may truly be affirmed, the power of 
" Christ crucified " supplied the place of the maternal relation. There 
is nothing, perhaps, to which the Greenland females have so rooted an 
aversion as suckling the children of another, lest their own child should 
have a rival in their affections. Hence, among the savages, when a 
woman dies, and leaves an infant behind her, the unfortunate father has no 



The Moravians. 901 

other resource but to bury it alive immediately, that so he may not be- 
hold his little babe lingering to death before his eyes. In such cases 
Greenland women have no feeling of compassion ; yet the Gospel, by 
its transforming influence, overcame the barbarous prejudice. The be- 
reaved children were placed by the brethren under the care of some of 
the Greenland sisters ; and if they were only infants at the breast, such 
of the women as were then nursing suckled them each in her turn. 
Surely we have here an interesting proof of the power of religion on 
their hearts. 

In the year 1742, a veteran warrior of the Lenape nation and 
Monsey tribe, renowned among his friends for his bravery, and dreaded 
by his enemies, joined the Christian Indians at Bethlehem, Pa. He 
was now at an advanced age, full of scars, and all over tattooed with 
the scenes of the actions in which he had been engaged. All who 
heard his history thought that it could never be surpassed. This man 
was brought under the influence of religion; and when he was after- 
wards questioned respecting his warlike feats, he modestly replied, 
" That being now taken captive by Jesus Christ, it did not become 
him to relate the deeds done while in the service of the evil spirit ; but 
that he was willing to give an account of the manner in which he had 
been conquered. " 

The Rev. David Zeisburger, a truly excellent servant of Christ, 
was a missionary among the North American Indians sixty-two years, 
under the patronage of the Moravians, or United Brethren. He died 
at the advanced age of eighty-seven. After a life eminently devoted 
to God, and to the spiritual instruction of the Indians, the following 
was his dying testimony to the efficacy of the Saviour's blood, and 
his own character as a sinner : 

"I have pondered on the whole of my past life before him, and 
found abundant reason to crave his forgiveness. I rely upon His blood 
to cleanse me from all sin ; I know that I am His, and that He, with 
all his merits, is mine. Some brethren and sisters leave this world in 
triumph, but that is not my case. I go home with the feelings of a 
poor sinner." 

An Indian, named Johannes, and who afterwards became a mis- 
sionary in connection with the United Brethren in this country, gives 
the following account of an excellent minister, and suggests the most 
effectual mode of getting at the human heart : — 

Brethren, I have been a heathen, and have grown old among them : 
therefore I have known very well how it is with the heathen, and how 
they think. A preacher once came to us, desiring to instruct us, and 
began by proving to us that there was a God. On which we said to 



902 The Moravians. 

him, " Well, and dost thou think we are ignorant of that ? Now go 
back again to the place from whence thou earnest.'" 

Then again, another preacher came, and began to instruct us, say- 
ing, " You must not steal, nor drink too much, nor lie, nor lead wicked 
lives." We answered him, " Fool, that thou art, dost thou think 
that we do not know that ? Go, and learn it first thyself, and teach 
the people whom thou belongest to, not to do these things. For who 
are greater drunkards, or thieves, or liars, than thine own people V s 
Thus we sent him away also. Some time after this, Christian Henry, 
one of the Brethren, came to me into my hut, and sat down by me. 
The contents of his discourse to me were nearly these : " I come to thee 
in the name of the Lord of heaven and earth. He sends me to acquaint 
thee, that he would gladly save thee, and make thee happy, and deliver 
thee from the miserable state in which thou liest at present. To this 
end he became a man, gave his life a ransom for man, and he shed his 
blood for man. All that believe in the name of this Jesus, obtain the 
forgiveness of sin. To all those that receive him by faith, he giveth pow- 
er to become the sons of God. The Holy Spirit dwelleth in their hearts, 
and they are made free, through the blood of Christ, from the slavery 
and dominion of sin. And though thou art the chief of sinners, yet if 
thou prayest to the Father in his name, and believest in him as a sac- 
rifice for thy sins, thou shalt be heard and saved, and he will give 
thee a crown of life, and thou shalt live with him in heaven for ever." 
When he had finished his discourse, he lay down upon a board in 
my hut, fatigued by his journey, and fell into a sound sleep. I thought 
within myself, what manner of man is this ? There he lies, and sleeps 
so sweetly ; I might kill him, and throw him into the forest, and who 
would regard it ? But he is unconcerned. This cannot be a bad man ; 
he fears no evil, not even from us, who are so savage ; but sleeps com- 
fortably, and places his life in our hands. 

However, I could not forget his words ; they constantly recurred 
to my mind ; even though I went to sleep, I dreamed of the blood 
which Christ had shed for us. I thought, This is very strange, and 
quite different from what I have ever heard. So I went, and interpre- 
ted, Christian Henry's words to the other Indians. Thus through the 
grace of God, an awakening took place among us. I tell you there- 
fore, brethren, preach to the heathen Christ, and his blood, and his suf- 
ferings, and his death, if you would have your words to gain entrance 
among them — if you wish to confer a blessing upon them. 

The Moravian Brethren, have always been more remarkable for 
their anxiety to diffuse their general spirit and practices among the va- 
rious classes of Christians than to build up a sect ; yet they have, in 



The Moravians. 903 

many parts of our country flourished as a distinct denomination. Ac- 
cording to the latest information we have obtained, they have in the 
United States, about 1,800 churches, 250 ministers, and 67,000 mem- 
bers. The census of 1850 represents them as having 331 church edi- 
fices, capable of accommodating 112,185 persons, and which are of the 
aggregate value of $443,347. 

We will close this article by saying that, Dr. Paley, in his " Evi- 
dences of Christianity," pays the following compliment to the religious 
practices of the Moravians ; speaking of the first Christians, he says : 
— " After men became Christians, much of their time was spent in 
prayer and devotion, in religious meetings, in celebrating the eucharist, 
in conferences, in exhortations, in preaching, in an affectionate inter- 
course with one another, and correspondence with other societies, per- 
haps their mode of life, in its form and habit, was not very unlike that 
of the Unitas Fratrum, or modern Methodists." Be it, however, the 
desire of every body of Christians not only thus to imitate the primitive 
disciples in their outward conduct, but to aspire after the liberality of 
their dispositions, the peaceableness of their tempers, and the purity of 
their lives ! 




Hon. Emanuel Swedenboro. 



THE NEW JERUSALEM CHURCH, OR SWEDENBORGIANS. 





ARON SWEDENBORG,sonof 

Jasper, a Lutheran Bishop, of West 
Gothia, was the founder of this So- 
ciety. He was horn at Stockholm in the year 
1689, and died in London in 1772. He early 
enjoyed all the advantages of a liberal educa- 
tion having studied with great attention in 
the Academy of Upsal, and in the Universities 
of England, Holland, France and Germany. 
His progress in the sciences was rapid and extensive ; and at an early 
period in life he distinguished himself by various publications in Latin 
on philosophical subjects. 

As whatever relates to such a man as Swedenborg must be inter- 
esting to many persons, we shall here transcribe from an elegantly 
printed pamphlet published in London, some passages descriptive of his 
house and study, which will also illustrate the engravings we have 
copied from that work. 
904 



New Jerusalem Church, or Swedenborgians. 




Residence of Baron Swedenborg. 



Whenever Swedenborg took up his residence in Stockholm, he 
dwelt in his own house, situated in the southern part of the City, 
having no other attendants than the gardener and the gardener's wife. 
He had an extensive garden with flowers and shrubbery in abundance, 
together with a handsome greenhouse, in both of which he delighted 
much. The proceeds of the garden were given to his gardener. 

In a letter from the Danish general, or as he is elsewhere called 
the Dutch ambassador, at the Court of Sweden, who married the widow 
of M. Von Marteville ; he says, " My wife felt a desire to see the fa- 
mous Baron Swedenborg, who at that time w T asher neighbour in Stock- 
holm. Several ladies of her acquaintance partook of her curiosity to 
have a nearer view of so strange a person. Accordingly the ladies 
went to his house, and were admitted together. Swedenborg received 
them in a very beautiful garden, where they found him in an elegant 
summer-house, having an arched roof for ceiling." 

Carl Robsahm, director of the Bank in Sweden, in 1783, In his 
Memoir of Swedenborg, as given in Hobart's Life, says, 

" Adjoining Swedenborg's house was a garden, in the form of a 
square, about the length of a stone's throw. His own room, or study, 
was also small, and contained nothing elegant. It was all he wanted, 
but would have satisfied few other men. Many persons visited his 
house out of curiosity to see so remarkable a man. For their enter- 
tainment, in the year 1767, he had a handsome summer house erected, 



906 



New Jerusalem Church, or Swedenborgians. 




Summer House of Baron Swidexrorg. 



with two wings. In one of these wings he had his valuable library 
placed, and in the other the gardening tools were arranged. He after- 
wards had two other summer-houses erected, one of these in the middle 
of his garden, was built after the model of one he had seen at a noble- 
man's seat in England. The other was outwardly in the form of a 
square, but could be turned into an octagonal by folding back the doors 
across the corners. To add to the amusement of his visitors and their 
children, he also had a labyrinth constructed in a corner of his garden, 
and a secret door, which on being opened, discovered another door 
with a window in it. This door and a window appeared to open to a 
beautiful garden beyond, containing a shady green arcade with a rich 
cage hanging under it ; but the window was a mirror, and presented to 
the eye only a reflection of the objects around. 

"In front of his house he had a small garden, which gave him 
great pleasure. It was ornamented with figures of animals and other 



New Jerusalem Church or Swedeneorgians. 907 

things, cut in box, after the Dutch fashion. It cost a considerable 
sum annually, to keep this garden in repair ; but in the last years of 
his life he neglected it ; and it went to decay. He always gave the 
whole income of his place to the gardener. 

"From winter to spring he kept a fire constantly in his study. 
His sleeping room was always cold, and in the depth of winter he had 
three or four English blankets on his bed. But I recollect one win* 
ter when he was so cold that he was obliged to have his bed moved 
into his study. " As soon as he woke he went into his study ; — he 
kindled his own fire, and immediately sat down to write. " 

The studies of Swedenborg led him to refer natural phenomena to 
spiritual agency, and to suppose that there was a close connexion be- 
tween the two worlds of matter and spirit. Hence his system teaches 
us to consider all the visible universe, with every thing that it contains, 
as a theatre and representation of the invisible world from which it first 
derived its existence, and by connexion with which it continually sub- 
sists. 

Baron Swedenborg's great genius and learning, accompanied with 
the purity of his character, attracted the public notice. Hence he re- 
ceived various literary and political honors. All these, however, he 
considered of small importance, compared with the distinguished privi- 
lege of having, as he supposed, his spiritual sight opened, to converse 
with spirits and angels in the spiritual world. He first began to re- 
ceive his revelations in London. He asserts that on a certain night a 
man appeared to him in the midst of a strong shining light, and said, 
" I am God the Lord, the Creator, and Redeemer ; I have chosen thee 
to explain to men the interior and spiritual sense of the sacred writings. 
I will dictate to thee what thou oughtest to write." He affirms that 
after this period his spiritual sight was so opened that he could see in 
the most clear and distinct manner what passed in the spiritual world, 
and converse with angels and with spirits in the same manner as with 
men. Accordingly, in his treatises concerning heaven and hell, he re- 
lates the wonders which he saw in the invisible worlds ; and gives an 
account of various, and heretofore unknown particulars, relating to the 
peace, the happiness, the light, the order of heaven ; together with 
the forms, the functions, the habitations, and even the governments of 
the heavenly inhabitants. He relates his conversation with angels, 
and describes the condition of Jews, Mohammedans, and Christians of 
every denomination, in the other world. 

In the treatise on heaven and hell, to which we have just referred, 
he says : — " As often as I conversed with angels face to face, it was in 
their habitations, which are like to our houses on earth, but far more 



908 New Jerusalem Church, or Swedene-orgians. 

beautiful and magnificent, having rooms, chambers, and apartments in 
great variety, as also spacious courts belonging to them, together with 
gardens, parterres of flowers, fields, etc., where the angels are formed 
into societies. They dwell in contiguous habitations, disposed after the 
manner of our cities, in streets, walks, and squares. I have had the 
privilege to walk through them, to examine all around about me, and 
to enter their houses, and this when I was fully awake, having my 
inward eyes opened !" 

Baron Swedenborg called the principles which he delivered u The 
Heavenly Doctrines of the New Jerusalem ;" for, according to his 
-system, the New Jerusalem signifies the new church upon earth, which 
is now about to be established by the Lord, and which is particularly 
described, as to its glory and excellency, in Rev. xxi., and many other 
parts of the sacred word. The holy city, or New Jerusalem, he inter- 
prets as descriptive of a new dispensation of heavenly truth, breaking 
through and dissipating the darkness which at this day prevails on the 
earth. 

The following extract contains the general outlines of the Baron's 
theological system : 

1. That the sacred Scripture contains three distinct senses, called 
celestial, spiritual, and natural; and that in each sense it is divine 
truth accommodated respectively to the angels of three heavens, and 
also to men on earth. 

2. That there is a correspondence, or analogy, between all things 
in heaven and all things in man; and that this science of correspond- 
ence is a key to the spiritual or internal sense of the sacred Scriptures, 
every page of which is written by correspondences ; that is, by such 
things in the natural world as correspond unto, and signify things in 
the spiritual world. 

3. That there is a divine Trinity of Father, Son, and Holy Ghost 
or in other words, of the all begetting divinity, the divine human, and 
the divine proceeding, or operation ; but that this trinity consisteth not 
of three distinct persons, but is united as body, soul, and operation in 
man, in the one person of the Lord Jesus Christ, who therefore is the 
God of heaven, and alone to be worshipped ; being Creator from eter- 
nity, Redeemer in time, and Regenerator to eternity. 

4. That redemption consisteth not in the vicarious sacrifice of the 
Redeemer, and an atonement to appease the divine wrath ; but in a 
real subjugation of the powers of darkness; in the restoration of order 
and good government in the spiritual world ; in checking the over- 
grown influences of wicked spirits on the hearts of men, and opening a 
clearer and nearer communication with the heavenly and angelic pow- 



New Jerusalem Church, or Swedneborgians. 909 

ers ; in making salvation, which is regeneration, possible for all who 
believe on the incarnate God and keep his commandments. 

5. That there is an universal influx from God into the souls of 
men. The soul upon receiving this influx from God, transmits through 
the perceptive faculties of the mind to the body. The Lord with all 
his divine wisdom, consequently with all the essence of faith and 
charity, enters by influx into every man, but is received by every man 
according to his state and form. Hence it is that good influxes from 
God are changed by the evil nature of their recipients into their oppo- 
sites, good into evil, and truth into falsehood. 

6. That we are placed in this world, subject to the influences of 
two most opposite principles, of good from the Lord and his holy an- 
gels, of evil from hell or evil spirits. While we live in this world our 
spirits have their abode in the spiritual world, where we are kept in a 
kind of spiritual equilibrium by the continual action of these contrary 
powers ; in consequence of which we are at perfect liberty to turn to 
either as we please : but without this freewill in spiritual things rege- 
neration cannot be effected. If we submit to God we receive real life 
from him ; if not, we receive that life from hell which is called in Scrip- 
ture spiritual death. 

7. That heaven and hell are not arbitrary appointments of God. 
Heaven is a state arising from the good affections of the heart, and a 
correspondence of the words and actions grounded on sincere love to 
God and man : and hell is the necessary consequence of an evil and 
thoughtless life, enslaved by the vile affections of self-love, and the 
love of the world, without being brought under the regulations of 
heavenly love, by a right submission of the will, the understanding, and 
actions, to the truth and spirit of heaven. 

8. That there is an intermediate state for departed souls, which is 
called the world of spirits ; and that very few pass directly either to 
heaven or hell. This is a state of purification to the good ; but to bad 
spirits it is a state of separation of all the extraneous good from the 
radical evil which constitutes the essence of their natures. 

9. That throughout heaven, such as are of like dispositions and 
qualities are consociated into particular fellowship, and such as differ 
in these respects are separated ; so that every society in heaven consists 
of similar members. 

10. That man immediately on his decease rises again in a spiritual 
body, which was enclosed in his material body ; and that in this spirit- 
ual body he lives as a man to eternity, either in heaven or in hell, ac- 
cording to the quality of his past life. ed 

11. That those passages in the sacred Scripture, generally sure 



910 New Jerusalem Church, or Swedenborgians. 

posed to signify the destruction of the world by fire, etc., commonly 
called the last judgment, must be understood, according to the above 
mentioned science of correspondence, which teaches that by the end of 
the world, or consummation of the age, is not signified the destruction of 
the world, but the end, or consummation, of the present Christian 
church, both among Roman Catholics and Protestants of every descrip- 
tion and denomination : that this consummation, which consists in the 
total falsification of the divine truth, and adulteration of the divine 
good of the word, has actually taken place, and together with the es- 
tablishment of a new church in place of the former, is described in the 
Revelations, in the internal sense of that book, in which the new 
church is meant, as to its internals, by the new earth ; also by the 
"New Jerusalem descending from God out of heaven." 

We may add to this account, that in 1852 the Royal Academy of 
Sciences, of Stockholm, of which body Linneus and Berzelius were 
Jllumni, paid a high tribute of respect to the memory of Swedenborg. 
The following is an extract from the official account of the Festival of 
that year : — 

" 1852. The Academy has this year caused the Annual medal to be 
struck to the memory of the celebrated Swedenborg. It represents his 
likeness on the obverse ; over it, his name ; under it, Nat. 1688 ; Den. 
1772. On the reverse a man in a dress reaching to the feet, with eyes 
unbandaged, standing before the temple of Isis, at whose base the god- 
dess is seen. Above it, Tantoque exultat Alumno ; beneath, miro 

NATURiE InVESTIGATORI SOCIO QUOND. .ZESTIMATISS AcAD. REG. SciENT. 

Svec. MDCCCLII." 




It is a leading doctrine of Baron Swedenborg in his explanation of 

the other books of Scripture, that one of the principal uses for which 

the word is given is, that it might be a medium of communication be- 

ween God and man ; also that earth might thereby be conjoined with 

c jeaven, or human minds with angelic minds ; which is effected by the 



New Jerusalem Church, or Swedenborgians. 911 

correspondences of natural things with spiritual, according to which 
the word is written ; and that in order to its being divine, it could not 
be written otherwise, that hence, in many parts of the letter, the word 
is clothed with the appearance of truths accommodated to the appre- 
hensions of the simple and unlearned ; as when evil passions are attrib- 
uted to the Lord, and where it is said that, he withholdeth his mercy 
from man, forsakes him, casts him into hell, doeth evil etc.: whereas 
such things do not all belong to the Lord, but are so said in the 
same manner as we speak of the sun's rising and setting, and other 
natural phenomena, according to the appearance of things, or as they 
appear to the outward senses. To the taking up such appearances of 
truth from the letter of Scripture, and making this or that point of 
faith derived from them the essential of the church, instead of explain- 
ing them by doctrines drawn from the general truths, which in other 
parts of the word are left naked, Baron Swedenborg ascribes the vari- 
ous dissentions and heresies that have arisen in the church, and which, 
he says, could not be prevented consistently with the preservation of 
man's free agency, both with respect to the exertion of his will, and 
of his understanding. But yet, he says, every one, in whatever heresy 
he may be with respect to the understanding, may still be reformed and 
saved, provided he shuns evils as sins, and does not confirm heretical 
falses in himself; for by shunning evils as sins the will is reformed ; 
and by the will the understanding, which then first emerges out of 
darkness into light ; that the word, in its lowest sense, is thus made 
the medium of salvation to those who are obedient to its precepts ; 
while this sense serves to guard its internal sanctities from being vio- 
lated by the wicked and profane, and is represented by the cherubim 
placed at the gates of Eden, and the naming sword turning every way 
to guard the tree of life. 

His doctrine respecting differences of opinion in the church is sum- 
med up in these words. " There are three essentials of the church ; 
an acknowledgement of the Lord's divinity, an acknowledgement of 
the holiness of the word, and the life which is charity. Conformable 
to his life, that is, to his charity, is every man's real faith. From 
the word he hath the knowledge of what his life ought to be, and 
from the Lord he hath reformation and salvation. If these three had 
been held as essentials of the church, intellectual dissensions would not 
have divided it, but would only have varied it, as the light varieth 
colors in beautiful objects, and as various jewels constitutes the beauty 
of a kingly crown." 

The moral doctrines of the New Jerusalem church are comprised 
under general heads, collected from Swedenborg's writings, and pre 



912 New Jerusalem Church, or Swedeneorgians. 

fixed to some proposals published in England, for the organization and 
establishment of a society. Under these general heads it is proposed 
to promote marriages on the principles of the new church ; which are, 
that true conjugal love consists in the most perfect and intimate union 
of minds, which constitutes one life, as the will and the understanding 
are united in one ; that this love exists only with those who are in a 
state of regeneration ; that after the decease of conjugal partners of 
this description they meet, and all the mere natural loves being sepa- 
rated, the mental union is perfected, and they are exalted into the wis- 
dom and happiness of the angelic life. 

Baron Swedenborg founded his doctrines on the spiritual sense of 
the word of God, which he declared was revealed to him immediately 
from the Lord out of heaven. As his language is peculiar, his reason- 
ing cannot be abridged so as to be rendered intelligible to the generality 
of readers. Those who are desirous of further information are re- 
ferred to the numerous volumes of his works, which are kept in print 
by his followers. 

Those who embrace the tenets of Baron Swedenborg are numerous 
in England, Germany, Sweden, and other countries. Societies are also 
formed in different parts of Europe for spreading his doctrines ; and 
where societies have not been formed, there are individuals who admire 
his writings and embrace his sentiments. In England they have several 
chapels, in which is used a liturgy formed on the model of that of the 
Church of England ; but many of this denomination adhere strictly to 
the establishment, some of whose ministers are converts to the Baron's 
testimony. 

The first introduction of the doctrines of Swedenborg into the 
United States occurred, we believe, in 1784, when a Mr. Glenn deliv- 
ered lectures on the subject in Philadelphia and several other places. 
More successful were the efforts of the Rev. William Hill, an English 
clergyman, who visited this country in 1794, and again in 1804, preach- 
ing with acceptance in Massachusetts and elsewhere. The first Ameri- 
can minister was ordained in 1798, since which time the numbers of 
the body have slowly increased, till they amount to probably from 
eight to nine thousand members. They have now societies in most of 
the largest cities, which include some men eminent for science and 
literature. 

The Government of the New Jerusalem Church is scarcely yet 
fixed, at least so far as this country is concerned. In many instances, 
as they lie widely apart from each other, each little company of adhe- 
rents are compelled to act pretty much on the congregational plan of 
managing their own concerns ; but where they can, they prefer to have 



New Jerusalem Church, or Swedenborgians. 913 

three orders of clergy, ministers, pastors, and ordaining ministers. The 
second, in addition to the duties of the first, performs others usually 
indicated by his title, and also administers the Lord's Supper. The 
peculiar duties of the third are to institute societies, ordain other min- 
isters, and preside at the meetings of the representative bodies of the 
church. Within a smaller district this is called an Association, and 
within a larger a Convention. The clergy sit in the same bodies with 
lay-delegates from societies or individuals, but purely ecclesiastical 
matters are usually referred to them alone. We believe that in this 
country there are at present three of these Conventions. 

Their worship is usually conducted by the use of a liturgy, to 
which, however, their ministers are not absolutely confined. They use 
both vocal and instrumental music. In dress and manners they have 
nothing peculiar, except that, probably, they are more favorable to 
dancing and similar recreations than are some other classes of religion- 
ists. They have, for the number of their members a rather extensive 
literature, several periodicals, published monthly or otherwise, being 
under their control. They have also a society expressly for the pub- 
lication of the works of their Founder. They have recently established 
a college at Urbanna, in the State of Ohio, which has already about a 
hundred students in attendance. 

The census of 1850 states that they have 15 church edifices, ca- 
pable of accommodating 5,070 persons, and of the aggregate value of 
$108,100. We suppose that besides these, they must occupy public 
halls or school-rooms, as we believe they have about 65 societies, in- 
cluding, as we have already said, nearly 9,000 members, who have the 
labors of 48 ministers, nine of whom have the authority to ordain pas- 
tors and other ministers. 



58 



OMISH, OR HOOKER MENNONITES. 




fiff T is a remarkable fact, 
»8) that even the smallest 
denominations of profess- 
ing Christians in our land, 
who might be expected to 
cherish unity of feeling and 
action, that they might se- 
cure their visibility, are 
nevertheless greatly prone 
to divisions. Even so is 
it with the Mennonites, 
who have among them not less than four sects differing from each 
other, though generally but in very small matters. Thus with the 
Ornish, Amish, or Hooker Mennonites. 

This small sect may be described as a branch of the parent Men- 
nonite Society in Holland and Germany. In the latter part of the 
seventeenth century, a distinguished Swiss divine of the name of Jacob 
Amen, began preaching the doctrines of the Mennonites in different 
parts of Switzerland and German}'. Although not properly the 
originator of the sect of which we are now writing, he took such a 
prominent part in their proceedings, that the body has often been 
called by his name, though it has been publicly disavowed by its min- 
isters, who claim to be the descendants of the old Waldenses. 

It is probable that the Hooker Mennonites introduced their pecu- 
liar principles by the agency of some of the immigrants belonging to 
the Mennonite society at the beginning of the eighteenth century ; 
since which period they have maintained a separate though feeble ex- 
istence in the districts where the other Mennonites flourish. 

The general doctrines of the Hooker Mennonites accord with the 
other sections of the body, excepting that they are more simple in 
their dress and manners, and much more strict in their discipline. The 
name of Hooker Mennonites, was originally a term of reproach, and 
was given them on account of their having discarded the use of buttons 
in their clothing, and substituted the use of hooks ; while for an oppo- 
site reason the main branch of the Mennonite Society is sometimes 



Omish, or Hooker Mennonites. 915 

known as Button Mennonites, or Buttonites. Their mode of living, 
manners of worship, form of church government, opposition to war, 
offensive and defensive, and determination not to hold offices, or take 
judicial oaths, are all in harmony with the chief body of the Men- 
nonites. 

We have no means of ascertaining the Statistics of this body ; 
but it is believed that their number in the United States does not ex- 
ceed five thousand. 



THE RESTORATIONISTS 




ESTORATIONISTS are a body of 
professing Christians, to a very great extent 
identical with the Unitarians on the one 
hand, and the Universalists on the other, 
though sometimes found apart from either, 
and indeed, not a few holding their peculiar 
sentiment are to be found among the most 
evangelical denominations. The peculiar 
doctrine is, that all men will ultimately be- 
come holy and happy. They maintain that 
God created only to bless ; and that in pur- 
suance of this purpose, he sent his Son to 
" Be for salvation to the ends of the earth ;" 
that Christ's law is moral in its nature, and 
extends to moral beings in every state or mode of existence ; that 
the probation of man is not confined to the present life, but extends 
throughout the mediatorial reign of Christ, and that as he died for all, 
so, before he shall have delivered up the kingdom to the Father, all 
shall have been brought to the knowledge and enjoyment of that truth 
which makes free from the bondage of sin and death. Punishment is 
regarded by them as the work of Christ as mediator, and is intended 
to effect the conversion of the sinner. 

Though the Restorationists, as a separate body, have arisen with- 
in a few years, their sentiments are by no means new. Clemens Alex- 
andrinus, Origen, Didymas, of Alexandria, Gregory Nyssen, and seve- 
ral others, among the christian fathers of the first four centuries, it is 
said, belived and advocated the restoration of all fallen intelligences. 
A branch of the German Baptists, before the Reformation, held this 
doctrine, and propagated it in that country. Since the Reformation 
this doctrine has had numerous advocates ; and some of them have, been 
among the most eminent men of the church. Among the Europeans, 
we may mention the names of Jeremy White, of Trinity College, Dr. 
Burnett, Dr. Cheyne, Chevalier Ramsay, Dr. Hartley, Bishop Newton, 
W. Stonehouse, W. Petitpierce, Dr. Cogan, W. Lindsay, Dr. Priestley, 
Dr. Jebb, W. Kelly, W. Kenrick, W. Belsham, Dr. Southwood, Smith 
916 



The Restorationists. 917 

and many others. In fact, the restoration is the commonly received 
doctrine among the Unitarians of the present day. In Germany many 
of the Orthodox have espoused this doctrine. The restoration was in- 
troduced into America about the middle of the eighteenth century ; 
though it was not propagated ; much until about 1775 or 1780, when 
John Murray and Elhanan Wilschester became public advocates of this 
doctrine, and by their untiring labors extended it in every direction. 
From that time to the present, many have been found in all parts of 
our country, who have rejoiced in this belief. This doctrine found an 
able advocate in the learned Dr. Chauncey, of Boston. Dr. Rush, of 
Philadelphia, Dr. Smith, of New York, Mr. Foster of New Hampshire, 
may also be mentioned as advocates of the restoration. 

Most of the writers whose names have been given did not belong 
to a sect which took the distinctive name of Restorationists. They 
were found in the ranks of the various sects into which the Christian 
world has been divided. And those who formed a distinct sect were 
more frequently denominated Universalists than Restorationists. In 
1785, a convention was organized at Oxford, Massachusetts, under the 
auspices of Messrs. Winchester and Murray. And as all who had 
embraced universal salvation believed that the effects of sin and the 
means of grace extended into a future life, the terms Restorationist 
and Universalist were then used as synonymous, and those who formed 
that convention adopted the latter as their distinctive name. 

During the first twenty-five years, the members of the Universalist 
Convention were believers in a future retribution. But about the year 
1818, the late Rev. Hosea Ballou of Boston, advanced the doctrine, 
that all retribution is confined to this world. That sentiment at first 
was founded upon the old Gnostic notion, that all sin originates in the 
flesh, and that death frees the soul from all impurity. Subsequently 
some of the advocates of the no-future punishment scheme adopted the 
doctrine of materialism, and hence maintained that the soul was mortal ; 
that the whole man died a temporal death, and that the resurrection 
was the grand event which would introduce all men into heavenly 
felicity. 

Those who have since taken to themselves the name of Restora- 
tionists, viewed these innovations as corruptions of the gospel, and 
raised their voices against them. But a majority of the Convention 
having espoused these sentiments, no reformation could be effected. 
The Restorationists, believing these errors to be increasing, and finding 
in the connexion what appeared to them to be a want of engagedness 
in the cause of true piety, and in some instances an open opposition to 
the organization of churches ; and finding that a spirit of levity and 



913 The Restorationists. 

bitterness characterized the public labors of their brethren, and that 
practices were springing up totally repugnant to the principles of Con- 
gregationalism, resolved to obey the apostolic injunction, by coming 
out from among them, and forming an independent association. Ac- 
cordingly a convention, consisting of Rev. Paul Dean, Rev. David 
Pickering, Rev. Charles Hudson, Rev. Adin Ballou, Rev. Lyman May- 
nard, Rev. Nathaniel Wright, Rev. Philemon R. Russell, and Rev. 
Seth Chandler, and several laymen, met at Mendon, Massachusetts, 
August 17, 1831, and formed themselves into a distinct sect, and took 
the name of Universal Restorationists. 

The difference between the Restorationists and the Universalists, 
we are told by the Rev. Paul Dean, of Boston, who wrote on this sub- 
ject a few years ago, relates principally to the subject of a future 
retribution. The Universalist believes that a full and perfect retribu- 
tion takes place in this world, that our conduct here cannot affect our 
future condition, and that the moment man passes from the present life, 
he will be as pure and as happy as the angels. From these views the 
Restorationists dissent. They maintain that a just retribution does not 
take place in time ; that the conscience of the sinner becomes callous, 
and does not increase in the severity of its reproachings with the in- 
crease of guilt ; that men are invited to act with reference to a future 
life ; that if all are made perfectly happy at the commencement of the 
next state of existence, they are not rewarded according to their deeds ; 
that if death introduces them into heaven, they are saved by death and 
not by Christ ; and if they are made happy by being raised from the 
dead, they are saved by physical and not by moral means, and made 
happy without their agency or consent ; that such a sentiment weakens 
the motives to virtue, and gives force to the temptations to vice ; that 
it is unreasonable in itself, and opposed to many passages of Scripture. 

The Restorationists have never been numerous, probably they 
have always been far less than the founders of the denomination ex- 
pected. A few, and but few of their old friends the Universalists have 
united with them. Though their general theological views are in ac- 
cordance with the body just named, the Restorationists are said to be 
more vigilant in their church government, and more rigi(J in their 
morals. They very generally maintain the necessity of conversion, 
and holiness of heart and life, and their ministers are described as men 
of fidelity and fervent zeal. 

The Restorationists are most numerous in the State of Massachu- 
setts, though they have a few societies in other States. They publish 
a weekly newspaper, and have from twenty to thirty ministers, and 
from two to three thousand members. 




THE RIVER BRETHREN 



s WjiK HIS class of professing Christians had 
their origin with the Mennonites, from 
whom, indeed they can scarcely be con- 
sidered a separate denomination. We 
imagine their beginning must be traced 
to a revival of religion in Lancaster 
County, Pennsylvania, somewhat more 
than eighty years ago. Many Germans 
were then converted and met together for worship from house to house ; 
some of them became associated with the United Brethren in Christ, 
and others were organized into a body called, The River Brethren, 
partly from the locality in which they were first found, near the Sus- 
quehanna, and Conestoga, and chiefly from their baptisms being cele- 
brated only in rivers. 

We are not able to say much of the progress they have made, 
principally because they keep no records. Their first ministers were 
Jacob Engel, Hans Engle, and C. Rupp. At a later period, German 
ministers from other bodies united with them, and they extended their 
increase to Ohio, Canada, and elsewhere, so that they have at this time, 
probably, some fifty or sixty ministers, and from two to three thousand 
members. 

In Doctrines, it is believed, they differ comparatively little from 
the Mennonite Baptists, but we cannot speak with certainty, because, 
while they appeal to the sacred oracles as their only guide in matters 
of faith, they have published no compendium of doctrines showing in 
what way they understand the sacred volume. 

In their Ecclesiastical organization, they recognize three 
orders of clergy, — Bishops, Elders, and Deacons. Their ministers are 
chosen by votes, and when those votes are equally divided, they have 
recourse to the lot. None of their ministers are, in the common use of 
the term, educated, nor does any one of them receive a salary. They 
are strongly opposed to war in every form, and observe the ordinances 
of baptism, feet-washing, the Lord's supper, and the Agapae, or love- 
feast. 

919 



920 The River Brethren. 

Their preaching is generally, but not always, in the German lan- 
guage ', they hold annual Conferences in Pennsylvania, and Canada, at 
which bishops, elders, deacons, and laymen unitedly transact the busi- 
ness they have to do. Their meetings are usually held in private 
houses, and if the season admits, on extraordinary occasions they as- 
semble in barns fitted up for the convenience of the worshippers. 



THE SCHWENOELDERS. 





ASPER SCHWENKFELD von 

Ossing, a Silesian knight, Counsellor to 
the Duke of Lignitz, and founder of this 
small denomination of Christians, was born in 
Lower Silesia, in the year 1490, seven years later 
than the birth of Martin Luther. His studies 
were pursued at Cologne and other Universities, 
where he made great and rapid progress in 
the Latin and Greek classics, as well as in the 
Fathers. Somewhat late in life he devoted 
himself with much ardor to the study of Theology, and became a very 
active agent in the Reformation with Luther and Melancthon. Gene- 
rally agreeing with those eminent men, he nevertheless on some points 
of minor importance considered they had not sufficiently abandoned the 
errors of Rome. For instance, in reference to the eucharist, Schwenk- 
feld read the much controverted text, Matt. xxi. 26, " My body is 
this," that is, such as is this bread which is broken and consumed ; a 
true and real food, which nourishes, satisfies, and delights the soul. 
"My blood is this," that is, such in its effects as the wine, which 
strengthens and refreshes the heart. Further, he differed from Luther 
relative to the efficacy of the divine word. He denied that the external 
word which is committed to writing in the Scriptures, is endowed with 
the power of illuminating and renewing the mind, but ascribed this 
power to the Eternal Word, or Christ himself. And, once more, he 
differed from Luther respecting the human nature of Christ. He would 
noc allow this to be spoken of as " A creature, or a created substance ;" 
as so speaking of it appeared to him infinitely below the majestic dig- 
nity of Messiah, united as it was in that glorious state, with the Divine 
essence. 

The life of this eminent man, especially its latter portion, was dis- 
tinguished by incessant and laborious zeal. He is said to have written, 
in German and Latin, about ninety treatises, most of which were 
printed, and exerted no small influence on the controversies of that age. 
Besides this, he carried on a very extensive correspondence with very 
eminent men ; and though the publication of his works was prohibited 
by authority, and several editions were confiscated, whatever he wrote 

921 



922 The Schwenkfelders. 

had a large circulation. He was the subject of much persecution, and 
nobly endured great trials, till death released him from his labors at the 
mature age of seventy-two. This event occurred in the city of Ulm, 
in 1552. 

His usefulness did not die with him. His works appear to have 
been now more extensively read than during his life. He had never 
desired to be at the head of a separate party, but his followers were 
called Schwenkfelders, and were persecuted almost as much as he had 
been ; still, however, his views exist, and those who embrace them 
gratefully cherish his memory. Persecution, chiefly from the Lutheran 
church, followed these humble disciples, and threw many into prisons 
and dungeons, where they perished. 

In 1719 the Jesuits began very earnestly to seek the conversion of 
these people ; but failing in their object, they obtained an edict redu- 
cing them to slavery. The persecuted implored toleration from the 
government ; and as this was refused they fled into Lusatia, and other 
parts of Saxony, enjoying the protection of the Senate of Gorlitz, and 
of Count Zinzendorf, freely sacrificing all their property for the full 
enjoyment of religious freedom. Even this protection, at the end of 
eight years was withdrawn, and in 1734 a number of them emigrated 
to Altona, a considerable city of Denmark, and many others, by per- 
mission of the English government, to Pennsylvania ; and though in 
1742, they were all invited back to Silesia, with the promise of the 
return of their estates and the full enjoyment of toleration, none could 
ever be induced to return. 

On their first arrival in Pennsylvania, they held a " Festival in 
grateful memory of all mercies and divine favors manifested to them by 
the Father of mercies." Such an anniversary has ever since been cele- 
brated. 

In Doctrine, this body are one in faith with the great unity of 
Christians, in reference to all the fundamental truths of the New Tes- 
tament. In their Government, they are congregational, and annually 
elect ministers, trustees, and other officers of their church. They have 
a peculiar custom connected with the birth of their children. When a 
birth has taken place, a minister is immediately called to pray for the 
child, and present it to the Lord ; and the service is repeated in pub- 
lic when the mother becomes able to attend public worship. They 
choose their pastors by lot, who then, if previously uneducated, receive 
all necessary instruction in whatever pertains to the ministry. 

This body at present numbers about three hundred families, and 
these furnish about one thousand communicants. They have about five 
ministers, as many church edifices, and a sufficient number of schools 



The Schwenkfelders. 923 

They form a very respectable portion of the German population of 
Pennsylvania, but have never extended themselves beyond the bounds 
of their original settlement. They are engaged in agriculture, manu- 
factures, and commerce, and very few of them rank with the class call- 
ed poor. By their rigid discipline they maintain a high standard of mo- 
rality among their people, and many of the younger branches of their fami- 
lies are well educated. Every family is said to possess, as a part of 
their necessary furniture, a well-selected and useful library of books ; 
almost entirely of German publications, in which language they main- 
tain their social intercourse and public worship. 




UNITED BRETHREN IN CHRIST, OR GERMAN METHODISTS. 

i 

N the year 1752, the Rev. William Otter- 
bein, a distinguished German divine, emi- 
grated to America, as a minister of the 
German Reformed Church. Not long after 
his arrival, he became deeply convinced of 
the necessity of a more powerful religion 
of the heart than he had ever felt, and ob- 
tained no rest for his soul till he found at 
the cross of the Redeemer a joyful hope of the pardon of his sins. 
When he had himself felt the power of religion, he began to preach it 
with much energetic zeal, though he was greatly persecuted by not a 
few of his former connexions. Not very long after this he became 
associated with two German ministering brethren of " Like precious 
faith," named Boehm and Geeting and with Messrs. Asbury and Wright, 
two Methodist brethren, who had been sent over from England by the 
Rev. John Wesley. From this latter circumstance Mr. Otterbein and 
his friends were called German Methodists, a name which in some 
parts of the country they still retain. In 1784 Mr. Otterbein, at the 
request of Mr. Asbury, assisted Dr. Coke in the ordination of that gen- 
tleman as the first Methodist bishop in this country. 

As the number of the German brethren rapidly incre-ased, and 
numerous societies were formed in Maryland, Pennsylvania, and Virgi- 
nia, it became very important to consider the best means of perpetuat- 
ing and extending their usefulness, conferences, were therefore annually 
held for this purpose, beginning at Baltimore, in the year 1789. In 
1800 they united, became one body under the name of the United 
Brethren in Christ, and elected Mr. Otterbein and Martin Boehm their 
superintendents or bishops. At that period there was little uniformity 
among them as to doctrine ; for some of the members were Presbyte- 
rian or German Reformed, others were Mennonites, or Lutherans, and 
a few were Methodists. In reference to the mode of baptism, probably 
to meet the wishes of the Mennonites, they argued that each man 
should act on his own convictions. 

But as the number of ministers and members increased, it was 
resolved to hold a special conference to agree on a system of discipline, 
the members of which were elected from among the preachers by the 
924 



United Brethren in Christ. 925 

vote of the people throughout the whole society. This conference was 
held in 1815, at Mount Pleasant, Pennsylvania, when they adopted a 
system of discipline on which they still act ; and their increase, though 
not rapid, has been continuous and steady. 

The eminently Christian character of Mr. Otterbein, and his use- 
fulness in founding this denomination, claim that a few sentences more 
should be written of him. He was born in Nassau Dillingburg, Ger- 
many, March 6, 1726, and resided in Germany twenty-six years, and 
sixty-one years in this country, dying on November 17, 1813, in the 
88th year of his age, continuing his ministry till the close of his long 
life. He was an eminent scholar in classical attainments, and in phi- 
losophy and divinity. Bishop Asbury said of him while living, "He 
is one of the best scholars and greatest divines in America. Why 
then," alluding to his having been persecuted and driven out of his 
first church, " is he not where he began? Alas, for us, the zealous are 
necessarily so, those are popular whose cry has been, * Put me into the 
priests' office, that I may eat a morsel of bread/ Ostervald has said, 
' Hell is full of the skulls of unfaithful ministers ;' such is not Otterbein ; 
and now his sun of life is setting in brightness ; behold the saint of God 
leaning upon his staff waiting for the chariots of Israel." After his 
death the same excellent man said, " Is father Otterbein dead ? Great 
and good man of God ! An honor to his church, and country ; one of 
the greatest scholars and divines that ever came to America, or who 
was born in it." 

In reference to the Doctrines, of the United Brethren in Christ, 
little need be said, as they substantially agree with those of the Metho- 
dist body in general, except that they leave the questions of baptism, 
the Lord's supper, and washing of the saints' feet to the judgment of 
each individual member. 

The plan of church Government, adopted by this body in 1815, 
provides for a General Conference every four years, of these confer- 
ences the bishops are to be presiding officers, who are elected at each 
session of this body. They have likewise Annual Conferences, of 
which the local preachers form a part, and Quarterly Conferences, as 
also societies and classes similar to the Methodists generally ; and 
moreover, their officers correspond with those of that body. The dele- 
gates to the General Conference are elected by the laity, as are also 
the ministers who compose the Annual Conferences. Stewards are 
elected by the Quarterly Conferences, and class Leaders by their re- 
spective classes. It will be thus seen that their government is a mo- 
derate or congregational episcopacy, or a system which combines 
two different kinds of government, the Episcopal and the Congrega- 



926 United Brethren in Christ. 

tional. No alteration can take place in their Confession of Faith, or 
in their plan of itinerancy ; free masonry and other secret societies, 
slavery, drunkenness, and the manufacture and trading in ardent spirits, 
are entirely prohibited on pain of excommunication. Their mode of 
worship is similar to that of the Methodists, and till within the last few 
years was entirely conducted in the German language. They sustain 
several societies of a Home Missionary character, and one for foreign 
Missionary efforts; and they have two periodicals, one in the Ger- 
man language and the other in English. They have, we believe, three 
bishops, about 1,900 churches, 550 ministers, and nearly 70,000 
members. 




THE UNITED SOCIETY OP BELIEVERS, OR SHAKERS. 



BOUT the year 1747 James Wardley, a tailor in the 
neighborhood of Manchester, in England, and Jane 
his wife, professed to become so decidedly and emi- 
nently pious as to have no will or wish of their 
own, but to give up their hearts wholly to the influence of the 
Spirit of God. James Wardley had considerable fluency of 
speech, and this, together with the great professed meekness 
and humility of himself and wife, had considerable influence in 
collecting a party who exulted in frequent visions, and in 
what they supposed to be extraordinary new truths being revealed to 
them. While sitting in silent meditation, they would often be seized 
with great agitations, and would suddenly engage in violent exercise ; 
from this fact they obtained the name of Shakers. In spite of great 
opposition the numbers of this people very greatly increased. 

In 1736 was born Ann Lee, the daughter of a poor blacksmith 
who resided in Manchester. She grew up unable either to read or 
write, but amassed a considerable degree of general information. In 
due time she married Abraham Stanley, a blacksmith like her father, 
and became the mother of four children, all of whom died in very early 
life. She became acquainted with the Wardleys, and soon received 
their views of religion. She united with the body in 1758, in the 
twenty-third year of her age. In 1770 she professed to receive an ex- 
traordinary revelation from heaven, while confined in prison for the vio- 
lation of the Sabbath. She made known this fact to her friends 
on her release, and was soon recognized as their leader, being 
called Mother, and Mother Ann. She met with very great opposition 
from her neighbors, some of whom even attempted to take away her 
life, but she was considered by others invincible, as being guarded im- 
mediately by Omnipotence. 

In 1774, Mother Ann and eight of her adherents sailed for New 
York, and so much did they displease the captain on their voyage by their 
songs and dances that he threatened to throw them overboard ; but 
they declared themselves led by divine influence, and refused to cease 
what they professed to consider divine worship. After storms and 
trials they safely landed, and soon after settled, the larger portion of 

927 



928 The United Society of Believers, or Shakers. 

them in the neighborhood of Albany, but Ann and her husband in New 
York, both laboring hard for a livelihood. A separation between her 
and her husband soon after took place, and Watervliet, about seven 
miles north-west of Albany, became the abode of Mother Ann and her 
immediate followers. Revivals of religion, as they considered them, 
often took place and converts were greatly multiplied. Here she was 
soon accused of witchcraft, and was imprisoned in Albany for treason. 

Mother Ann, as she is called by her adherents, taught her follow- 
ers that in her person the Divinity dwelt as truly as in Jesus Christ, 
and even more gloriously ; that in her was verified the second coming 
of Christ to judge the world, in order to qualify her for which she de- 
clared herself endowed with the gifts of miracles and tongues, and the 
power of discerning spirits, and of searching hearts ; and even of 
bestowing the same gifts on others. 

July 21, 1784, Ann died, but the system did not die with her. As 
many of her followers believed her to be immortal, her death did some- 
what to check the onward progress of the cause, but several men of 
talent having joined them before her decease, they contributed much to 
continue the faith and to advance the settlement. These persons drew 
up what they published as the fundamental principles of the system in 
seven articles. 

1. That the first resurrection is already come, and is a new dis- 
pensation, in which the people of God are not to be guided by the 
written word, but by the influences of the Holy Ghost. 

2. That they have power to heal the sick, to raise the dead, and 
to cast out devils. This, they say, is performed mystically by the 
preaching of the word of God. 

3. That they have a correspondence with angels, the spirits of 
the saints, and their departed friends. 

4. That they speak with divers kinds of tongues in their public 
assemblies, by the Divine power and influence of the Holy Spirit. 

5. That it is lawful to practice vocal music with dancing in the 
christian churches, if it be in praising the Lord. 

6. That they, being the children of the resurrection, must neither 
marry nor be given in marriage ; and that those who have wives or 
husbands must put them away, and be as though they had none. 

7. That the word ' everlasting, ' when applied to the punishment 
of the wicked, refers only to a limited space of time, except in the case 
of apostates. 

In addition to these things, the persons composing this denomina- 
tion maintain that it is unlawful to take oaths, to play at games of 
hazard, or to use compliments to each other ; they consider that wate: 



The United Society of Believers, or Shakers. 929 

baptism and the Lord's supper are become obsolete ; they deny the im- 
putation of Adam's sin to his posterity, and the doctrines of the Trinity, 
atonement, predestination, and the future resurrection of the body. 

The discipline of this society is founded on the supposed perfec- 
tion of their leader. The Mother, it is said, obeyed God through Christ, 
and the elders obeyed her. They practice auricular confession and are 
taught that their prophetess and elders can discern spirits, and look 
into the invisible world. In dancing during their public worship they 
resemble the jumpers of Wales, and mingle their joy with cries and 
singing. In addition to jumping, they have a singular art of turning 
round on their heels with surprising rapidity, and for a considerable 
time. Their gesticulations, it is now said, however, have subsided 
into something like regular sacred dances. In addition to their dancing, 
they frequently engage during their worship in a race round the room, 
with a sweeping motion of their hands and arms, intended to represent 
the act of sweeping the devil out of the room. They frequently receive 
a word of exhortation from the more elderly worshippers, have regu- 
lar morning and evening devotions, and before meals they reverently 
kneel around the table and crave a blessing on the repast. 

Those who unite with this body must do it freely, and not as the 
result of persuasion on the part of those previously belonging to it ; 
they must have also a clear view of all the obligations of taking such 
a step. Married persons must entirely separate themselves from their 
companions ; all debts and obligations must be discharged before the 
establishment can be entered ; all are required to engage in labor for 
the benefit of the whole. The whole affairs are managed by a body 
called the Ministry, and by Trustees appointed to hold the property. 
No corporeal punishment is permitted, no creed is imposed, and a good 
common education is given to the young members of the society. 
Persons may unite with them in faith and worship who do not reside 
with the society, but with their own families or friends. Finally, they 
abstain from all wars, party politics, and intemperance ; and have a 
high reputation for chastity, cleanliness, honesty, industry, and benev- 
olence. They employ their time in farming, and various mechanical 
employments, such as the manufacture of wooden ware, brooms, etc. 
The Shaker garden seeds are celebrated for their excellence throughout 
the United States. The profits arising from their business transactions 
are devoted to a common fund for the support of the whole community. 
In dress the members of this body resemble the Friends or Quakers, to 
whom many of them originally belonged, except that the materials of 
their clothing are much coarser and cheaper. 

59 



930 The United Society of Believers, or Shakers. 

The Shakers are said at present to have in the United States six- 
teen communities or societies, and about six thousand members and 
probationers. They are found in the largest numbers in the States of 
Ohio, Kentucky, and Indiana. The largest single society is at New 
Lebanon, about twenty-five miles south-east of Albany, in the State 
of New York. 



THE UNIVEfiSAIISTS. 




■H E sentiment which has principally given 
jjjj rise to this body was embraced by Origen 
in the third century, and in more modern 
times by the Chevalier Ramsey, Mr. Jere- 
miah While, Dr. Cheyne, Dr. Hartley, and 
many others. The plan of Universal Salva- 
tion, as exhibited by Dr. Chauncy of Bos- 
ton, in his work entitled, " The Salvation 
of all Men" is as follows: 
That the scheme of revelation has the happiness of all mankind 
lying at bottom, as its great and ultimate end : that it gradually tends 
to this end, and will not fail of its accomplishment when fully com- 
pleted. Some, in consequence of its operation, as conducted by the 
Son of God, will be disposed and enabled in this present state to make 
such improvements in virtue, the only rational preparative for happi- 
ness, as that they shall enter upon the enjoyment of it in the next 
state : others, who have proved incurable under the means which have 
been used with them in this state, instead of being happy in the next, 
will be awfully miserable ; not to continue so finally, but that they 
may be convinced of their folly, and recovered to a virtuous state of 
mind, and this will be the effect of future torment upon many, the con- 
sequence whereof will be their salvation, after being thus fitted for it. 
And there may yet be other states before the scheme of God shall be 
perfected, and mankind universally cured of their moral disorders : and 
in this way qualified for, and finally instated in eternal happiness. But 
however many states some individuals of the human race may pass 
through, and of however long continuance they may be, the whole is 
intended to subserve the grand design of universal happiness, and will 
finally terminate in it ; insomuch that the Son of God and Saviour of 
men will not deliver up his trust into the hands of the Father, who 

931 



932 The Universalists. 

committed it to him, till he has finally fixed all men in heaven, when 
God shall be all in all. 1 Cor. xv. 28. 

A few of the arguments used in defence of this system of universal 
salvation, are as follow : 

1. Christ died not for a select number of men only, but for men 
universally. 1 Thess. v. 10; 1 Cor. xv. 3; Rom. v. 6 — 8; 1 Peter 
iii. 18 ; John i. 29 ; iii. 16, 17 ; 1 John ii. 2 ; Heb. ii. 9, etc. If Christ 
died for all, it is far more reasonable to believe that the whole human 
kind, in consequence of his death, will finally be saved, than that the 
greatest part of them should perish. 

2. It is the purpose of God, that mankind universally, in conse- 
quence of the death of his Son, shall certainly, and finally be saved ; 
Rom. v. 12, to the end. There Adam is considered as the source of 
damage to mankind universally ; and Jesus Christ, on the other hand, 
as a like source of advantage to the same mankind ; but with this ob- 
servable difference, that the advantage on the side of Christ, exceeds, 
overflows, abounds, beyond the damage on the side of Adam ; and this 
to all mankind. Rom. viii. 19 — 24. On the one hand it is here 
affirmed of the creature, that is, mankind in general, that they are sub- 
jected to vanity : that is, the imperfections and infelicities of a vain, 
mortal life, here on earth. On the other hand, it is positively affirmed 
of the creature, or mankind in general, that they were not subjected to 
this vanity finally, and for ever, but in consequence of hope ; not only 
that they should be delivered from the unhappy subjection, but instated 
in immortal glory. See also Col. i. 19—20 ; ii. 9. Ephes. i. 9—10, 
iv. 10. 1 Tim. ii. 4, etc. 

3. As a mean in order to men being made meet for salvation, God 
will, sooner or later, in this state or another, reduce them all under a 
willing and obedient subjection to his moral government. John i. 29 ; 
Psalm viii. 5-6, compared with Heb. ii. 6-9 ; Phil. ii. 9-11 ; 1 John iii. 
8 ; 1 Cor. xv. 24-29. The two periods, when the mediatorial kingdom 
is in the hands of Jesus Christ, and when God, as King, will be imme- 
diately all in all, are certainly distinct from each other ; and the reign 
of Christ in his mediatorial kingdom may be divided into two general 
periods. The one takes in this present state of existence, in which 
Christ reigns as the head of God's kingdom of grace. The other pe- 
riod of Christ's reign is that which intervenes between the general re- 
surrection and judgment, and the time when God shall be all in all. 
This state may contain a duration of so long continuance, as to answer 
to the Scripture phrase for ever and ever ; or, as it might more properly 
be rendered, for ages and ages. 

4. That Scripture language concerning the reduced, or restored, 



The Universalists. $33 

in consequence of the mediatorial interposition of Jesus Christ, is such 
as leads us to conclude, that it is comprehensive of mankind univer- 
sally. See Rev. v. 13 ; " And every creature which is in heaven, and 
on the earth, and under the earth," etc. 

Some others of this denomination build their scheme upon the fol- 
lowing foundation ; That Christ, as Mediator, was so united to man- 
kind, that his actions were theirs, his obedience and sufferings theirs ; 
and consequently he has fully restored the whole human race to the di- 
vine favour, as if all had obeyed and suffered in their own persons. 
The divine law now has no demands upon them, nor condemning 
power over them. Their salvation solely depends upon their union 
with Christ, which God constituted and established before the world 
began ; and by virtue of this union they will all be admitted to heaven 
at the last day. 

They allege that the union of Christ and his church, is a necessary 
consideration for the right explanation of the following Scriptures : 
Ps. cxxxiv. 16 ; Ephes. v. 30 ; 1 Cor. xii. 26 ; xii. 12. See also, 
Col. i. 18 ; Ephes. i. 22, 23 ; Col. ii. 10 ; Rom. xii. 5 ; Ephes. ii. 16 ; 
Heb. ii. 11 ; John xvii. 22, 23. 

The Scriptures affirm, that by the offence of one, judgment came 
upon all men unto condemnation. Rom. v. 8 ; iii. 25. It is evident 
hence, that in Adam's offence all have offended ; which supposes such 
a union between Adam and his offspring, that his sin was their sin, and 
his ruin their ruin : and if this be granted, why should it be thought a 
thing incredible, that the like union subsisting between Jesus and his 
seed should render his condition theirs ? Especially as the apostle has 
stated the matter thus : Rom. v. 19. 

To prove that the atonement was satisfactory for the whole hu- 
man race, they allege that it is said, " Christ died for all ;" that " He 
is the propitiation for our sins, and not for ours only, but for the sins 
of the whole world," etc. 

This denomination admit of no punishment of sin but what Christ 
suffered ; but speak of a punishment which is consequent upon sin, as 
darkness, distress, and misery, which they assert are ever attendant 
upon transgressions. Rut as to know the true God and Jesus Christ 
is life eternal, and as all shall know him from the least to the greatest, 
that knowledge, or belief, will consequently dispel or save from all 
the darkness, distress and fear, which is attendant upon guilt and un- 
belief; and being perfectly holy, we shall consequently be, perfectly 
and eternally happy. 

The denomination of which we are now writing seems to have 
had its origin in England somewhat more than a century ago, when the 



934 



The Universalists. 



Rev. John Kelly collected a congregation in the city or xjondon. As 
held by Mr. Kelly and his people it was combined with a modified form 
of the doctrine of the Trinity, and it is probable that many individuals 
among Trinitarians even at present hold it ; but, generally speaking, 
the system is now maintained in that country only in connexion with 
Unitarian or Arian views. Apart from them the system has little or no 
avowed existence in England. 

The doctrines of Universalism were preached in this country quite 
as soon as they became prevalent in England. Dr. George De Benne- 
ville, of Germantown, in Pennsylvania ; the Rev. Richard Clarke, an 
Episcopalian, of Charleston, S. C. ; and Dr. Jonathan Mayhew, a 
Congregationalist of Boston, all boldly owned and preached the doc- 
trine. But the chief agent in its extension was the Rev. John Murray, 
who emigrated from England in 1770 ; he was a follower of Mr. Kelly, 
already mentioned, and on his arrival in this country zealously preach- 
ed these views in New Jersey, Pennsylvania, New York, Rhode Island, 
and Massachusetts. As he collected his followers together, and organi- 
zed them into societies, he may be regarded as the founder of the body. 
The Rev. Elhanan Winchester, a Baptist clergyman of Philadelphia, 
became a convert to the system, and by 17S6 a number of societies to 
advance it were in existence. It was strongly opposed by previously 
existing religious bodies, but soon widely extended itself. Its first 
convention of delegates from about ten societies, met in Oxford, Mas- 
sachusetts, September 14, 1789, and assumed the name of the Independent 
Christian Society, commonly called Universalists. In 1786, the Gene- 
ral Convention of the New England states held its first session in Bos- 
ton, and for a long series of years met there annually. In 1833 this 
body was changed into the present " United States Convention." It 
only possesses advisory powers, and its fellowship is constituted by a 
delegation of four ministers and six lay-men from each State Conven- 
tion. This important body has done very much to extend the system 
it professes, especially in Maine, New Hampshire, Vermont, Massa- 
chusetts, New York, and Pennsylvania. In the Southern States it has 
made but slow progress. 

It is said that the first preachers of Universalism in this country 
were almost all converts from other religious denominations ; and that, 
as might be expected under such circumstances, a considerable diver- 
sity of opinions, considered apart from the doctrine of universal salva- 
tion, were introduced among them. The system, however, allows of 
full and free toleration. Only let a man take what they consider cor- 
rect views of their distinguishing doctrine, and he may hold the faith 
in connexion with whatever other doctrines he may see fit. In refer 




REV. HOSEA BALLOU. 



935 



The Universalists. 93? 

ence even to their main doctrine, differences of opinion have sprang up, 
at more than one period, among themselves, and divisions, to a greater 
or less extent, have been the result. In Massachusetts and elsewhere, 
it is believed, societies now exist who, on account of peculiarities of 
doctrine, have no connexion with the general body ; but the large 
number of those who only partially agree with their theological views 
are found in peaceful association with the Unitarian or other similar 
denominations. , 

Those who are desirous of farther information as to the faith of 
the Universalist body may be told, that they hold little in common with 
the churches usually called orthodox. In regard to the being of God 
they are Unitarians, discarding the doctrine of the Trinity, denying the 
Godhead of Jesus Christ, and the personality of the Holy Spirit. They 
reject also the doctrines of the total depravity of man, and the vica- 
rious nature of the atonement. 

They believe that all sin is punished in the present life ; that 
there is no escape from the threatened punishment of sin, even by re- 
pentance ; that there is no forgiveness for the offender ; and that the 
only way to avoid the punishment of sin is to avoid sinning. They be- 
lieve that with whatever moral character a person may leave this world, 
yet in death such a natural and moral change will be effected in such 
person as will prepare the soul for the society of the pure and blessed 
in heaven, and that all men will be made holy and happy after death. 
As they deny the existence of a world of punishment hereafter, so also 
they disbelieve the personality of Satan. Baptism they admit, either 
by immersion, pouring or sprinkling, and administer it either to adults 
or infants when requested to do so, but do not require it as a condition 
Df membership, or even as a prerequisite to the ministry. They gene- 
rally believe also in the ordinance of the Lord's Supper, but make its 
observance on the part of their membership entirely optional. 

One of the most eminent men with whose services the Universalists 
have ever been favored, was the Rev. Hosea Ballou, who died a year 
or two ago at more than eighty years of age. He was the son of a 
Calvinistic Baptist minister, and was born in 1771, at Richmond, New 
Hampshire. He commenced his ministry among the Universalists in 
very early life, and from various pulpits, as well as from the press, and 
indeed in almost every possible way, sought to advance the interests 
of that body. His person was commanding, his temper exceedingly 
amiable, and his whole character such as to secure universal esteem. 
His " Treatise on the Atonement" published in 1805, was probably 
the first book ever issued in this country fully exhibiting the views 
now held by this body. 






938 The Untversalists. 

The Government of the Universalist body is generally that of the 
Congregationalists ; each society or church declaring its ecclesiastical 
independence of every other church, and making their own rules and 
regulations. Still, however, they have local associations, State con- 
ventions, and, as we have already said, one General Convention for the 
whole of the United States and the British provinces. Their worship 
also resembles that of the Congregationalists, except that they hold 
no prayer meetings, or any other assemblies apart from public worship. 
Their ministers are supported by voluntary contributions. 

The Rev. E. H. Chapin, perhaps the most eloquent preacher 
among the Universalists, was born in the State of New York, in 1814. 
He first studied for the law, but in 1838 was ordained pastor of the 
Universalist Church at Richmond, Virginia. In 1840 he removed to 
Charlestown, Massachusetts ; in 1846 he became pastor of the School 
Street Society in Boston ; and in 1848 removed to the Murray Street 
Church, New York city. He is very eloquent as a preacher and lec- 
turer, benevolent in his whole conduct, and exceedingly amiable in his 
manners. Mr. Chapin has often addressed the public from the press, 
and always with acceptance. Neither he nor his brethren generally 
esteem it a duty to abstain from political discussion and action, but 
frequently make themselves heard and felt in matters which occasion a 
diversity of opinion and feeling. 

According to the census of 1850 the number of church edifices 
owned by the Universalists is 494, which afford accommodation for 
205,462 persons, and which are of the value of $1,767,015 ; and from 
the latest information we have been able to obtain, they have 1,076 
organized societies, or churches, 635 ministers, and nearly 100,000 
communicants. These bodies are united in 81 associations, 19 state 
and provincial associations, and 1 General Convention. They also 
sustain a large number of periodical publications, and devote much at- 
tention to education. 




Rev. E. H. Chapes. 



939 



APPENDIX. 



In preparing this volume for the press, I have been impressed with the fact, 
that many subjects on which important information might be given, and from 
which not a few practical lessons might be drawn, could not well be introduced 
into the account of any one of the separate denominations of Religionists in our 
country. Some of these I have thrown into this Appendix, being assured that as 
matters of interest they will be useful now, and of not less value as materials of 
history. In the perusal of them, it is believed, the reader will see the total ab- 
sence of partiality for any particular sect, though the author freely confesses his 
own personal attachment to what he considers the truth as taught by the evan- 
gelical bodies. The statement of facts, has been the leading object of the writer, 
and from these the reader will feel himself at perfect liberty to draw his own 
inferences. 



941 



INFLUENCE OF KELIGION ON THE COUNTRY. 




U R volume would be exceedingly imperfect 
were it to go forth to the world, without 
a few remarks, however brief, on the in- 
fluence which all the mighty moral ma- 
chinery we have been exhibiting has pro- 
duced upon our country. That such influence 
has been very great no man of common 
sense will deny ; and that it has been 
salutary is equally evident. 

The Rev. Dr. Baird, in a pamphlet which 
he published in London, in 1851, speaking 
of our country, and the influence of Re- 
ligion on its government, says : " Although 
there is no union of the Church and the State with us, it is far from 
being true that Christianity has no influence upon the State. It is true 
that the number of the actual members, or communicants, in all the 
churches, is hardly a sixth part of the whole population, and that of 
the evangelical churches scarcely a seventh ; yet the influence on the 
Government has been often felt and seen. It could not prevent the 
recent war with Mexico, for the nation was precipitated into it without 
a moment's warning; hut it compelled, or induced rather, the Govern- 
ment to carry it on, on principles much more just and humane than 
those on which wars have usually been carried on in an enemy's coun- 
try. One of these was that the army should pay for what it received 
from the enemy in the shape of provisions ; so that military requisitions 
were seldom made. Christians are not willing, with us, to be held 
responsible for all the acts of our Government ; for there are many 
which they have not had the abiiity to prevent. Does not the same 
thing happen in Great Britain, in France, and other countries in Eu- 
rope, very often ? 

" That Christianity exerts a vast influence with us in securing 
obedience to the law, without the use of the bayonet, is certain. 
That there are sometimes riots and murders — alas ! too often, indeed — 
is undeniable ; but if we look at the newness of the country, its great 

943 



944 Influence of Religion on the Country. 

facilities for concealment and ultimate escape, and the great influx of 
ignorant, irreligious, and in many cases depraved people from abroad, 
we shall see reason to be astonished that there is not more violence 
and crime. This vast country, with its twenty-four millions of people, 
could not be governed as it is, — without a military force unworthy of 
mention, excepting, indeed, for its littleness, — but for the wide-spread 
influence of the Gospel on the minds of men." 

Society is composed of individuals, and it is as with individuals 
that the religion of the Bible has chiefly to do. Make every individu- 
al man right and the world will be so. Let us give one instance 
among thousands ; it is taken from a popular work published not long 
ago by the Rev. Dr. Hodge. 

Frank Edwards, a young married man, employed as a workman 
in an English manufactory, was converted. His conversion was deep 
and genuine ; it reached both heart and life. The change was com- 
plete, and from being notoriously trifling and thoughtless, he became 
a proverb for cheerful gravity and serious deportment. 

Very delightful was the first experience of that young man. A 
good workman, he enjoyed constant employment, with wages sufficient 
to procure the comforts of life. He had a thrifty wife, who was led to 
Jesus by his own influence. The cottage was the house of prayer. 
Religion, plenty, health, and contentment dwelt with them ; probably 
there was not another home in England more pleasant than that of this 
young, pious mechanic. 

But piety is not an effectual shield to defend from trouble. It 
supports, gloriously supports, the sufferer ; but his path to heaven is 
appointed to lead through " Much tribulation." As in nature, the 
storm-cloud gathers in the horizon while the sun shines with splendour 
in the heavens ; so in the kingdom of grace, while the child of God 
rejoices in ease and prosperity, and ascends the summit of Pisgah, he 
may rest assured that events are in preparation which will hurl him 
down to the vale of Backa— to the place of weeping and lamen- 
tation. 

It was thus with Frank Edwards and his happy family. In the 
midst of their prosperity, adversity looked in at their cottage door ; 
poverty sat down at their table. Let us trace the cause of their 
trouble. One day a lucrative order came, and all hands were set to 
execute it with the utmost haste. The week was closing, and the 
work was unfinished. On Saturday evening the overseer entered and 
said to the men, " You must work all day to-morrow." 

Frank instantly remembered the fourth commandment. He re- 
solved to keep it, because he felt that his duty to God required him 



Influence of Religion on the Country. 945 

under all circumstances to refrain from labour on the Lord's day. Of- 
fering an inward prayer to God, he respectfully addressed the over- 
seer. 

" Sir, to morrow is Sunday." 

" I know it, but our order must be executed." 

" Will you excuse me, sir, from working on the Lord's day ?" 

" No, Frank, I can't excuse any one. The company will give 
you double wages, and you must work." 

"I am sorry, sir, but I cannot work to-morrow." 

« Why not, Mr. Edwards ? you know our necessities, and we offer 
you a fair remuneration." 

" Sir, it will be a sin against God, and no necessity is strong 
enough, no price high enough, to induce me to offend my Maker." 

"I am not here to argue the morality of the question, Frank; 
you must either work to-morrow or be discharged." 

" I cannot hesitate, sir, a moment ; I have resolved to please 
God. Cost what earthly price it may, I will keep his command- 
ments." 

" Then, Mr. Edwards, if you will step into the counting-room, I 
will pay you what the company owes you, and you will then leave our 
establishment." 

To say that Frank's heart did not shrink from this trial would be 
to deny his humanity : but his faith came to his help. Casting him- 
self upon God, he gathered up his tools and entered the counting- 
room. 

The overseer was extremely unwilling to part with Frank, for he 
was a superior workman, and since his conversion had been the most 
trusty man in the employment of the company. He therefore ad- 
dressed him very kindly, while handing him his wages ; — " Mr. Ed- 
wards, had you not better re-consider your resolution ? Remember, 
work is scarce, we pay you high wages, and it is not often we require 
you to labor on Sunday." 

u Sir" replied Frank, " my mind is fixed. I will not work on 
Sundays if I have to starve." 

" Very well, sir," was the cool answer of the overseer, who-, not 
being a Christian, could not appreciate the noble heroism of Frank's 
reply. 

On reaching his humble cottage, the mechanic could not forbear a 
sigh, as the thought flitted across his mind, that possibly he might soon 
lose his home comforts. But that sigh was momentary. He remem- 
bered the promise of God, and grew calmly peaceful. Entering his 
house, he said to his wife, " Mary, I am discharged !" 

60 



946 Influence of Religion on the Country. 

Discharged, Frank ! What has happened ? Oh what will become 
of us ! Tell me why you are discharged !" 

"Be calm, Mary ! God will provide ! I left the shop because I 
would not break the Lord's day. They wanted me to work to-morrow, 
and because I refused they discharged me." 

Mary was silent. She looked doubtful, as if not quite sure that 
her husband was right. Her faith was not so strong as Frank's, nor 
was her character so decided. In her heart she thought, as thousands 
of fearful disciples would under similar circumstances, that her husband 
had gone too far. But although she said nothing, Frank read her 
thoughts, and grieved over her want of faith. 

Sweet was the hour of family prayer to Frank that evening, 
sweeter still was the secret devotion of the closet, and he never closed 
his eyes with more heavenly calmness of spirit than when he sunk to 
sleep on that eventful evening. 

The following week brought Frank's character to a severer test. 
All his friends condemned him ; even some members of his church said 
they thought he had gone beyond the strict requirement of duty. " It 
was well," they said, " to honor the Lord's day ; but then a man like 
Frank Edwards ought to look at the wants of his family, and not strain 
at a gnat, and perhaps be compelled to go to the workhouse." 

This was dastardly language for Christians, but there are always 
too many of this class of irresolute sight-walking disciples. Frank met 
them on all sides and felt himself without sympathy. A few noble, 
enlightened Christians, however, admired and encouraged him. Frank 
held to his purpose with a spirit worthy of a martyr. 

The cloud grew darker. Through the influence of his former em- 
ployers, who were vexed because he left them, the other companies 
refused to employ him. Winter came on with its frosts and storms. 
His little stock of savings gradually disappeared. Poverty stared them 
in the face. Frank's watch, Mary's silver spoons, their best furniture, 
went to the auction shop. They had to leave their pleasant cottage, 
and one small garret held the little afflicted family and the slender re- 
mains of their cottage furniture. 

' Did Frank regret his devotion to God ? No ! he rejoiced in it. 
He had obeyed God, he said, and God would take care of him. Light 
would break out of darkness. All would yet be well. So spoke his 
unyielding faith ; his fixed heart doubted not. The blacker the cloud, 
the more piercing grew the eye of his triumphing faith. With his 
Mary the case was different. Her faith was weak, and, pressing her 
babes to her bosom, she often wept, and bent before the sweeping 
storm. 



Influence of Religion on the Country. 947 

The winter passed away, and Frank was still in the fiery furnace, 
rejoicing, however, amidst the flames. Some friends offered him the 
means of emigrating to the United States. Here was a gleam of light. 
He rejoiced in it, and prepared to quit a place which refused him 
bread because he feared God 

Behold him ! that martyr-mechanic, on board the emigrant ship. 
Her white sails catch the favoring breeze, and with a soul full of hope, 
Frank looked toward this western world. A short, pleasant passage, 
brought them to one of the Atlantic cities. 

Here he soon found that his faith had not been misplaced. The 
first week of his arrival saw him not merely employed, but filling the 
station of foreman in the establishment of some extensive machinists. 

Prosperity now smiled on Frank, and Mary once more rejoiced 
in the possession of home comforts. They lived in a style far better 
and more comfortable than when in their English cottage. "Mary," 
Frank would often ask, pointing to their charming little parlour, " is 
it not best to obey God ?'• 

Mary could only reply to this question with smiles and tears ; for 
everything around them said, "Blessed is that man that maketh the 
Lord his trust, and respecteth not the proud. Surely he shall not be 
moved for ever." 

But Frank's trials were not over. A similar claim for labor on 
the Lord's day was made upon him in his new situation. An engine 
for a railroad or steamboat was broken, and must be repaired. "You 
will keep your men employed through to-morrow, Mr. Edwards, so 
that the engine may be finished on Monday morning," said the chief 
overseer. 

"'I cannot do it, sir; I cannot break the Lord's day. I will work 
until midnight on Saturday, and begin directly after midnight on Mon- 
day morning. God's holy time I will not touch," 

" That won't do, Mr. Edwards. You must work your men through 
the Sabbath, or the owners will dismiss you," 

"Be it so, sir!" replied Frank. "I crossed the Atlantic because 
I would not work on Sunday. I will not do it here." 

Monday came, and the work was unfinished. Frank expected his 
discharge. While at work, a gentleman inquired for him. '? I wish 

you to go with me to , to take charge of my establishment. Will 

you go ?" 

" I don't know," replied Frank. " If, as I expect, my present 
employers dismiss me, I will go. If they do not, I have no wish to 
leave." 



948 Influence of Religion on the Country. 

" This is settled. They intend to dismiss you, and I know the 
reason. I honor you for it, and wish you to enter my estab]ishment. ,, 

Here again our mechanic saw the hand of God. This decision had 
again brought him into trial, and God had come to his aid. The new 
situation for which he was just engaged was worth much more than the 
one he had to leave. God had kept his promise. 

On this subject of the influence of Religion on the destiny of our 
country, a living minister has thus forcibly written: Christians, ^.as 
drops, have in our American Republic, fallen into the great mass, and by 
the inculcation of principles based on civil and of religious Bible-enligh- 
tened liberty, have given coloring to the predominant feeling and sen- 
timent of this whole nation. We must continue to do so, until the 
principles here planted, and flourishing, and bearing their legitimate 
fruits, shall sway the souls of all who may tread our soil, and being 
borne, upon every breeze of heaven, shall fill all lands with the glori- 
ous fruits of heaven-born liberty, righteousness and peace. God wills 
it; the duty of performance is with us. Let it be done. 

The teachings of twenty- five thousand ministers of the Gospel scat- 
tering these truths weekly to five or six millions of attentive hearers ; 
the impressing of the same truths upon millions of other minds in the 
Sabbath School, and around the family fireside, with fervency and with 
love, are swelling the tide of feeling which is flowing over all the world. 
God is thus preparing this people for the accomplishment of a work 
which shall end in the overthrow of all the kingdoms of the earth. In 
consequence of the light shining in upon the eye of the Old World from 
the sun of our young republic, and in consequence of our proximity now r 
to all the millions of her people, she has been troubled in spirit ; she 
begins to see and feel her spiritual, mental, and bodily bondage. The 
fetters on the limbs of her children chafe them now. They feel sore, 
they ask to be healed. And all the struggles of the people, be they 
great or small, and all their calls for a remedy be they faint or loud, 
are but the premonitory symptoms of the outburst of that world-feel- 
ing which must end in the universal shout of " We will be free." 

Another living writer, gives in one of our able Quarterlies, a few 
illustrations which may very properly be added to what we have said. 
He says that Christianity elevates national character, by imparting 
energy and activity of mind to the masses. There have been always 
some in every age and nation, who were endowed with strength, and 
full zeal, but the bulk of the people have slumbered. Paganism and 
Catholicism subject the consciences of the people to priestly dictation, 
frown upon the individual, earnest thought, and denounce inquiry into 
the why and wherefore of the rights claimed and services imposed, as 



Influence of Religion on the Country. 949 

the blackest impiety. And experience proves that when men are ser- 
vile and passive in religious matters, when they give their consciences 
up to the keeping of others, and consent to follow guides who require 
blind obedience, the activity of enterprise is nearly impossible. 

But Christianity appeals to man's reason, commands him to think, 
and makes thought necessary to consistent, acceptable obedience to its 
precepts. Every consideration of life and death, happiness and misery, 
responsibility to God or man, which is the most inspiring to the mind, 
is urged upon its attention by Christianity with great force ; and no 
one can bring his mind into contact with its truths without feeling its 
stimulating effect. 

The time was when the English were as perfect tools of priest- 
craft as any example on record. Darkness was upon the face of the 
deep, religion was without body or soul, a mere jungle of vagaries, only 
serviceable to increase ignorance, stifle conscience, and add to the 
power of the hierarchy of bigots. But a change commenced when 
WicklifFe disrobed the Bible of its foreign dress, and gave it to the peo- 
ple in their mother tongue. From that time they began to think, and 
thirst for life and liberty. They saw " Men as trees walking." It is 
true, for a long time, much mist and darkness hung around their vision, 
but this was a movement which the priests of darkness found it difficult 
to suppress. 

Afterwards, Tyndal gave a more perfect version of the Scriptures, 
which increased the activity of the learner, and caused great commo- 
tion amidst the "Wood, hay and stubble" which encumbered the 
truth. Now every effort to stop the independent thought of the people 
only made them more able, and more earnest to think and act ; and 
though the battle was long, bloody, cruel, yet the open Bible was con- 
stantly inspiring its devotees to a higher and better life that would 
not be enslaved. 

When Elizabeth ascended the throne of England, the nation was 
alive with its new impressions, its new consciousness of freedom to choose 
its creed and mode of life without let or hindrance from man. The ex- 
citement of this new internal force sent adventurers across the seas, 
opened mines of wealth in the earth, multiplied the force of enterprise 
without number, produced theories of government that wholly ques- 
tioned the divine right of kings, and asserted the sovereignty of the 
people. That same energy burst the fetters of kingly prerogative, 
hurled monarchs from the throne, and brought into practice the doc- 
trine that rulers are the people's servants and not their taskmasters. 

And all these convulsions and revolutions originated in, and were 
sustained by, the religious element, and were no more nor less than the 



950 Influence of Religion on the Country. 

results of a contest between the Bible and religious ignorance. A few 
who had progressed more rapidly than their neighbors, left home, 
country and friends for the wilds of America, not as politicians, not in 
pursuit of gold or fame, but to enjoy the liberty of obeying the dictates 
of Christianity. It is well known that the most persistent, vigorous, 
hopeful, inspiring faculties of our nature, are the religious. Men will 
endure more even for a false religion than for most other objects. 
Need we then be surprised that the Puritans manifested such patience, 
courage and fortitude for the religion of the Bible, and conquered every 
difficulty to enjoy it? Need we wonder that they surpassed all other 
colonists in enterprise, skill and industry? The mind was sustained 
by the heart, utility and duty went hand in hand, and nothing was too 
hard to be attempted. Enterprise was a necessity in their case ; they 
could not rest without pressing forward in some great cause, without 
bearing some great responsibilities. 

It was this spirit which enabled Paul to do all things through 
Christ helping him, that gave them this force, and until this day, 
makes the name of Yankee the synonym of an energy that explores all 
seas, trades in all ports, harnesses into service all the powers of nature, 
sweeps away the wilderness by the flood tide of emigration, moulds in the 
same image and spirit the congeries of beings who are rushing upon us 
from the old world and adding to our wealth and power. For this 
creative energy we are indebted to Christianity; without it, even now, 
it could not long be sustained. The motives which it presents to the 
mind, the objects of life, the destiny of man, his relationship to Di- 
vinity, his dignity, rights and duties, which it teaches, cannot fail to 
secure a life of vigor, of noble aims, and brilliant deeds. This has been 
the case wherever its reception has been hearty and intelligent, and es- 
pecially so in the case of our ancestry. It is readily seen that their 
activity increased just in proportion to their practical acquaintance with 
their Scriptures, and every new religious victory gave new impetus to 
the spirit of enterprise. This activity was by no means confined to the 
really pious; but the force that began the movement, and sent the 
life blood into all circles of society, was germinated by the Christian 
oracles operating on the human heart. We are proud of our activity 
and are praised for it the world over ; but we should not forget to give 
due credit to that system of truth which broke the monotony of Eng- 
lish character, and planted a colony of their most earnest Bible students 
on these shores, whose natures had become incarnations of activity and 
endurance under biblical discipline. 

If it were necessary to refer to other countries in illustration of 



Influence of Religion on the Country. 951 

the principle that "Righteousness exalteth a nation," we might easily 
find hundreds of facts bearing on the principle. Here is one: — 

A most barbarous act of mutiny was committed on board the Brit- 
ish ship Bounty, in 1789, in the neighborhood of the Friendly Islands. 
Among the mutineers, and indeed, a leader of the band, was a seaman 
who shipped under the name of Alexander Smith. 

After the dreadful deed was done, the mutineers landed at Tahiti ; 
but after a few months they began to fear that the British Government 
might hear of it and pursue them ; and to avoid such a fate, Smith, 
whose real name was John Adams, accompanied by eight of the muti- 
neers and several natives of Tahiti, made sail for Pitcairn's Island, and 
landed there in 1790. 

A rude village was soon built, but it was not long before the mu- 
tineers and savages began to quarrel and destroy each other, until only 
two of the eight mutineers were alive, and even they feared a violent 
death. How true is it that the way of transgressors is hard. 

Adams soon came to the conclusion that religious principle, of some 
sort, was indispensable to their safety as well as their prosperity, and 
he introduced family and social worship. The influence of scriptural 
teaching in its simplest form was wonderfully illustrated in the progress 
of the Pitcairn Islanders. Several navigators have visited them at dif- 
ferent periods, and the reports of all are highly favorable to the good 
order, piety, and prosperity of the inhabitants. 

Adams lived forty years as the patriarch of Pitcairn's Island ; and 
the history of himself and his comrades illustrates the truth that while 
God is angry with the wicked every day, the great salvation of the gos- 
pel is free to all who will accept it — even though they are the chief 
of sinners. 

The history of all the nations and tribes of men clearly shows that 
without the fear and favor of God there is no security for life or hap- 
piness. The most free and, prosperous countries on the globe are Bible 
countries. 

We select as a closing expression of our views on this important 
subject, the beautiful langage of the Hon. Mr. Winthrop : — 

" Rarely, indeed, has there been a moment in our history, when it 
was more important than at this time, that the American people should 
remember, not merely the rock on which the Pilgrims landed, but the 
rock on which they trusted, and should cherish and hold fast to the 
principles which fitted them to become the Fathers and Founders of a 
great country. We are rushing along the path of national develop- 
ment and extension with the velocity, of which the rapids at this mo- 
ment, in my view, hardly furnish an exaggerated emblem ; and there is 



952 Influence of Religion on the Country. 

too much cause for apprehension that the roar of the current, and its 
sparkling spray, and its many colored mist, may deafen and dazzle, and 
blind us to the dangers which always beset an impulsive and precipi- 
tate career. It will be well if we do not forget that the only safe and 
sure progress is The Pilgrim's Progress, a progress begun, continued 
and ended in the fear of God, in respect for government, in the love of 
freedom, and in justice to all mankind." 

No thoughtful reader of our volume will hesitate to believe the 
statements we have made, or wish to object to the arguments we have ur- 
ged. The unbeliever in Christianity is compelled to admit the happy in- 
fluence of Christianity on the masses. A few years since, two or three 
wealthy brothers, themselves despisers of religion, built several large 
factories in New T England, and erected a village for the accommodation 
of their own work people. They resolved, however, that no religious 
worship, at least in public, should disgrace their colony. Schools, 
Lyceums, etc., were brought into operation, but no church-spire tow- 
ered above their factories. It was soon seen that vice and immorality, 
in all their forms, became rampant, and bade defiance alike to law, to 
philosophy, and to secular education to abate the evil. Having tried 
all those means and failed, the brothers came together and swore they 
must have a church or go to ruin ; a neat and convenient house was 
built, a zealous clergyman was engaged, who soon put all the usual mo- 
ral machinery into motion, and no long time elasped before a far brigh- 
ter day dawned, and the village has become as remarkable for piety, as 
it was formerly for infidelity and vice. If any among us are intent on 
the destruction of our country, or on the deterioration of property, let 
them demolish our churches and Sunday Schools, and send our minis- 
ters out of the land, and their object will be fully accomplished. 

We cherish the confident persuasion that none of our readers will 
be displeased with us for suggesting a practical personal improvement of 
this vast subject, by giving an illustration of the sad consequences of 
unbelief, and the consequent neglect of religion. 

A vessel, named the Thetis, was, a few years since, cruising in the 
Mediterranean, in search of a shoal, a bank, or something of the kind, 
said to exist beneath the treacherous waters. The captain after he had 
adopted all the means he thought necessary, having failed, abandoned 
the enterprize, declaring that the reported danger was all a dream. An 
officer on board formed a different judgment, and sometime afterwards 
he went out by himself on an expedition into the same latitude and 
longitude, and there discovered a reef of rocks, which he reported at 
the Admiralty, in London, and it was inserted in the charts, the disco- 
verer being rewarded with a high appointment. 



Influence of Religion on the Country. 953 

The intelligence came to the ears of the captain of the first expe- 
dition ; he would not believe in the discovery : he was a shrewd, clever, 
practical man, but unscientific, incredulous, and obstinate. " The whole 
thing is a falsehood," he exclaimed, adding, "if ever I have the keel 
of the Thetis under me in those waters again, if I don't carry her clean 
over where the chart marks a rock, call me a liar, and no seaman." 
Two years after, he was conveying in the same vessel, the British am- 
bassador to Naples. One windy night he and the mate were examin- 
ing the chart on deck by the light of the lanthorn, when the latter 
pointed out the sunken rock on the map. "What!" exclaimed the 
old seaman, ei is this invention to meet me in the teeth again ? I swore 
I would sail over that spot the first chance I had, and I'll do it." He 
went down into the cabin, merrily related the story to the company, 
and said, " within five minutes we shall have crossed the spot." There 
was a pause. Then taking out his watch he said, " Oh ! the time is 
past ; we have gone over the wonderful reef." But presently a grating 
touch was felt on the ship's keel — then a sudden shock — then a tre- 
mendous crash — the ship had foundered ! Through great exertions 
most of the crew were saved ; but the captain would not survive his 
temerity ; and the last seen of him was his white figure, bare-headed, 
and in his shirt, from the dark hull of the vessel, as the foam burst 
round her bows and stern. He perished a victim of unbelief. 

And so, alas, perish multitudes, God has marked a number of sunk- 
en rocks upon the map of his word. But men will not believe that 
there is any danger. On they go determined to brave the worst ; and 
then too late they have to find out that they disbelieved the truth, and 
have been ruined by error. 

We close our present article with, to the Christian, a gratifying 
fact. It is a very prevalent opinion, that the increase of evangelical 
Christians during the last half century has not kept pace with the ratio 
of growth in our rapidly-multiplying population. Statistics, however, 
prove the incorrectness of this opinion ; for, "During the past fifty 
years," says a writer on religious statistics, in the Morning Star of 
May 3, 1854, " the number of members of the evangelical churches in 
the United States has increased from four hundred thousand, to three 
millions and a half being eight-fold, while our population has increas- 
ed only four-fold /" 



RELIGIOUS CONDITION OP THE INDIANS. 




* J^H E history contained in this volume has 
gj shown that Christian emigrants, of more 
than one denomination, have first come to 
this country, having in view as one grand 
object of their lives the conversion of its abo- 
^§8|lllB51l riginal inhabitants. Nor have there been 
-~— wanting some most delightful instances of 
success. Still, on the whole, the poor Indians have, with the march 
of civilization been dwindling away, and while a few have become 
Christians, the mass have remained in superstition, and have died 
without any well founded hope of a blissful immortality. 

We propose in this place to put on record two letters descriptive 
of the religious practices and feelings of Indians, in this year 1854. 
The first was written by the Rev. S. Gorman, a highly respectable 
Baptist clergyman of New Mexico, and. relates to the 

•ftnnual Religious Dances of the Pueblo Indians. 

This people, says Mr. Gorman, have many dances during the year ; 
but about Christmas, they dance for several days in succession. All 
their dances are professedly religious ; and they show an astonishing 
respect, solemnity, and decorum through all their exercises. Indeed, 
their deportment would be a reproof of the conduct of many of the 
religious congregations in the States. Let me describe some of those 
I have witnessed. 

About the 22d of December, they dance in the observance of their 
ancient religion, established, as they say, by Montezuma. 

Americans are sometimes allowed to see these dances ; but Mexi- 
cans never. And as there were several Mexicans engaged in business 
near my house, we were all prohibited from seeing them. Guards were 
placed as usual, at different places in the village, to prevent any one 
from entering. Their villages are built with reference to the privacy 
954 



Religious Condition of the Indians. §55 

of these dances. A " Placeta," or small square, of about one hundred 
and fifty feet on every side is surrounded by two and three story houses ; 
and can only be entered by three alleys about eight feet wide. These 
alleys on the south and west are winding, as we suppose, to prevent 
the wind from blowing through. 

On the 25th, they commenced their dances, as they say, "A 
Dios," that is to God. These are public. They lasted five days. On 
the 25th, two companies, of eight persons in each, danced from about 
eleven o'clock till sunset, except two short intervals, for eating. There 
were eight young men, and the same number of girls, from twelve to 
fifteen years old. 

The men were naked, except a short piece of skin or cotton cloth, 
bound about the waist, and extending down to the middle of the thigh. 
From the waist upward, they were painted a variety of colors, drawn 
in comical style ; preserving wonderful exactness of mechanical propor- 
tions. This is true of their painting, ornamental fixtures, and espe- 
cially of their needle-work on the women's sashes and blankets. The 
men had their legs painted black to their knees ; from these upward, 
white. Each man had a well-wrought broad belt or scarf, tied around 
the waist with a deep border and fringe, hanging at their right side, 
nearly to the ground. Each one had a red fox skin, with the head 
tucked under the belt, on the back, and hanging with its tail almost on 
the ground. Each man had two skeins of woolen yarn, one of a bright 
yellow, and the other a deep blue, tied around the leg in the place of 
the garter, and two or three small sleigh bells hung in them. About 
half way from the elbow to the shoulder, a broad bright, blue paper 
band, some three inches wide, was tied around the arm, and under it, 
a bunch of cedar sprigs or of corn husks, was nicely adjusted, and 
arose towards the head. On the top of the head was a bunch of painted 
feathers. They all had their faces painted with a variety of colors, 
and in a variety of forms. In the right hand every man carried a 
painted gourd shell, with stones in it, or something that made a loud 
noise. In the left hand they carried a bunch of corn husk. They wore 
moccasins on their feet. The girls wore a piece of black coarse flannel 
(which is their only dress except the blanket) neatly wrought around 
the edge with red and green yarn, made of red and green flannel. All 
of their dresses were worked beautifully, with a variety of patterns. 
They pin this piece of cloth over the right shoulder, wrapping it around 
the body, under the left arm, leaving it entirely bare. They tack it 
together on the right side, with colored yarn, or pin it with wooden 
pins. They bind their waist with beautiful flowered belts. This 
leaves their left shoulder and both arms bare. 



956 Religious Condition of the Indians. 

The men and women both had their long hair dishevelled about 
their shoulders, their front hair cut ; the men to cover their foreheads, 
the women to cover their faces while dancing. The women wore on 
their heads a wooden frame, like the frame of a mirror, about one foot 
square, with rudely covered cross-pieces, painted green, blue, yellow, 
and black ; at each corner feathers in bunches stood erect. 

Some of them had a wreath of white down beautifully wrought 
and fastened, on the outer edge of their wooden head-piece. Each one 
had four pieces of ribbon, red or green, about one yard or a little more 
long, and one and a quarter inches wide, hanging down the back, from 
the top of the head. 

Around each wrist they had a bunch of blue yarn, with the ends 
hanging down eight or ten inches. They had their hands painted 
white, with figures crossing them, so as to give them the appearance 
of " Pic-nic" gloves. Their feet were bare, except a heel-piece tied 
on, of bright colors, and painted white like their hands. In their hands 
they held a piece of corn husk. 

Their music was the pounding of an old Indian drum, somewhat 
resembling an Ameriean drum. The drummer held it with one end 
upon a stick ; standing half bent, he struck it with one stick, nearly 
as hard, and as fast, as he could. Their movement was as comical as 
their dress. The men did little else than jump up and down, first with 
one foot, and then the other. But they kept the most accurate time, 
both with their feet, and the gourd shells in their hands. The girls 
scarcely raised their feet from the ground. They held their arms in a 
horizontal position, raising first one and then the other a few inches so 
as to keep the time. They bent their knees with their arms, holding 
their head so steadily erect, that they could carry their water vessels on 
them, (for they carry all their water on their head.) Their figures in 
their dances are various ; but one very common is to move forward in 
two lines, two men abreast, and then two girls, a few paces, then turn 
and dance back again. This they will perform for half an hour, and 
then change to some other figure. 

Though interesting to look at these dancers because they take so 
deep an interest in them, yet they are deeply painful. O, that they 
did but know the gospel of Christ. These dances " a Dios" com- 
menced on the 25th, and continued five days ; the number of dancers 
increased to thirty-two persons. They afterwards had some ten days 
of dancing, three or four to Montezuma. We were permitted by a 
special invitation from the chief, to witness their last and great day's 
exercises. It was to Montezuma. 

Over thirty men, no women, engaged in it. It exceeded every- 



Religious Condition of the Indians. 957 

thing I ever saw. All the dancers were masked ; these masks were 
made, some of wood, and some of leather, so as to entirely cover the 
head. These were painted and ornamented beyond description. 

The dancers were furnished with boiled corn on the cob, and in the 
husk, corn prepared for this feast when gathered ; pinon nuts, boiled 
beans, and presents for children. The dancers would beckon to some 
little child to come and get it. This was kept up from about one 
o'clock till dark. There were perhaps six hundred or seven hundred 
persons present, and appeared to be well supplied with corn, nuts, etc. 

At last, they brought in about fifty loads, and after having given 
the chief and other old men a portion, they commenced to throw the 
balance into the crowd. Then, after a valedictory, and affectionate 
embracing of each other, they dispersed. 

We greatly fear that these dances will be the most formidable ob- 
stacles in evangelizing this people. 

1st. Because they are ancient in their origin and observance. 
The ignorant and superstitious especially, and sometimes the intelligent, 
venerate ancient customs. What the fathers loved and observed, the 
children are slow to abandon. Old age makes custom venerable. 

2. Because they have much show, parade, and excitement for the 
animal feelings. To these dances, the mind is directed all the year. 
They are the Pueblo's banquet. 

They have a social tie also, that strongly attracts. Here old 
friends renew and deepen their friendship, and new friendships are 
created. 

3d. But beside these reasons, there is another, and a stronger one. 
They have the power of a most rigid education. The hum of the danc- 
ing song lulls the infant upon its mother's knee. The nurse, that car- 
ries the child till it is three or four years old, stills its cries with the 
song and the dance. The grinding women may be heard singing this 
song from four o'clock in the morning till nine at night. It is the vi- 
bration of their daily breath. 

But again, when we think that they daily practise, in private and 
in public, for their special dances, we see additional evidence of educa- 
tional strength. We have seen little children, of six and seven years 
old, dancing with all the skill of adults. Some of these were scholars 
in our school, and are the buds of our brightest hopes among this peo- 
ple. But, O, how shall they be turned from these enchanting follies 
to the intelligent and spiritual worship of the true living God ? God 
can do it. He knows how. In Him we hope. In Him we trust for 
success. Christian brethren, will you pray for us ? and for the poor 
benighted Pueblos ? 



958 Religious Condition of the Indians. 

We now turn to take a very different view of the Indians, which 
will show the influence of Christianity in a very happy degree. 

The Rev. James Tanner, a half-breed Indian, is a very zealous and 
useful Christian missionary among his own people at Pembina, in Min- 
nesota. He some time since spent several months in the East, and re- 
turned to resume and extend his labors. Feb. 24, 1854, he thus wrote 
to the Rev. Dr. Hill, of New York, one of the Secretaries of the Bap- 
tist Home Mission, under whose patronage he labors : — 

I received a message lately from Turtle Mountain, sent to me by 
the Indians of that place, wishing to know what was to be done about 
forming a settlement. The messenger is the first war chief of the 
plains. I laid before him the amount of labor resting on me, and my 
need of more help ; and then laying the fast perishing condition of our 
poor countrymen before him, I reminded him of his having ever stood 
on the battle-field in defending and trying to save the lives of his 
countrymen ; that his name was spread far and near, and was men- 
tioned in their songs ; and I then told him that, as a man, and a. father 
to his country, it was his duty to look after the still greater good of 
his countrymen ; and then asked if he would enlist in the same army 
that I belong to, enter into the same service, handle the same weapons, 
that is, to seek the spiritual good of our people, and walk in the same 
road, until we reach our Father's home. I bested him, before an- 

' DO ' 

swering, to consider that he must, in such a course, meet many ene- 
mies, and must be willing to let his name be cast out as an offscouring 
of earth ; that he would no more hear his name sung in songs of praise 
in the dances or in the family circles of the bands. I laid before him 
fully the trials of a Christian — that he could no more seek his own 
glory, but the glory of the Great Spirit, and then requested his 
answer. 

He slowly raised his manly form, and looking me full in the face, 
seemed to recall the bustle of the battle-field, and all his victories, and 
the applause he had gained from the people, all of which he must count 
as nothing if he became a servant of God, while a deep struggle 
seemed to be going on in his breast. At last he said, you are not the 
first that has put this question to me. Conscience has done it before. 
Mine is not a hasty conclusion. The first time I saw you in our coun- 
try I began to think of this. My answer is made up. It is this. 
Yes ; your work is my work ; your weapons are my weapons ; your 
enemies, my enemies. By your side I will stand, and fight, and die. 
I now throw myself under vour teachings and your orders. Begin at 
once to teach me my duty out of the Big Book (the Bible.) 

This is now the sixth day he has been with us, ever calling only 



Religious Condition of the Indians. 959 

to be taught. I have often thought how pleased you all would be to 
have heard and seen this terror of the surrounding nations calling fcr 
teachings from the great word, and humbly bowing before the Great 
Spirit. He leaves here to-morrow for his far-off home ; he lives about 
180 miles from here, and will return as soon as the snow is off the 
ground, in company with his whole band, and the civil chief, then, in 
the presence of all, to be buried with Jesus in the watery grave. 0, 
what a happy time that will be, if I shall have my heart's desire grant- 
ed me ! This war-chief is my own brother Pecheto, that cruel and 
savage w x arrior. Is not the Lord good unto us, and is he not all-pow- 
erful ? The Lord is moving among the people. 

The following letter from the war chief alluded to came inclosed 
in the above : 

" My friends, accept of my thanks, and the thanks of my people 
to the people of America, and all Christian friends, for your kindness 
to our younger Brother, Esh-kue-go-ne-bi, when a stranger in your 
big towns, and your kindness in sending him back to us, to show us 
the way to the pleasant lands, where the great Spirit lives. We hope 
your help will not be thrown away. 

f f I am your friend. 

" Edward Tanner, or Pecheto." His mark. 

But the interest of our narrative does not end here. This man — 
this Indian — has addressed a beautiful touching letter to the Society 
which sent out his brother to instruct his people, which, in various 
ways, presents powerful arguments why their high spiritual claims 
should be regarded. Let us read it: — 

From Pecheto, the first war-chief of the Chippewa nation of Pem- 
bina, to the white man of America. 

When in the days of my boyhood, skipping along the shores of 
the Lake of the Woods, I used to look across the water of our western 
lakes, and across our mighty rivers, prairies and wilderness, and on one 
sun-shine day, I was arrested from my play to look at an object that 
was beginning to appear at the rising sun. It was a dark cloud with 
the marks of fire and blood on it ; it seemed to hang over one great 
town. 

While standing and looking with wonder, as to what that could 
mean, I was called to look at a mighty spirit dashing through and 
across the great waters (ocean), as it approached to our shore. I heard 
on it weeping and great lamentation ; and as it stopped, I saw an old 
Indian go down to the shore. It was my grandfather, followed by my 
grandmother. And what should I see? Ah, it was not a spirit ; it 
was a big canoe, and soon I saw coming from it a handsome white 



960 Religious Condition of the Indians. 

child. It got into a small canoe, and came ashore ; and as it touched 
our shore it again began to cry very hard, it looked very poor ; while 
standing and crying, my grandfather took him by the hand, pulled him 
to him, and kissed him. He then handed him to the old mother ; she 
took him in her arms and put him to her breast, and they brought him 
to our wigwam. 

I then went to see who it was. O, it was my young brother. He 
was covered with blood. The marks of an axe and of the sword were 
on him, and he was badly burnt. 

He pointed to that dark cloud, and said that he got it there ; it 
was an enemy that lived there that burnt and butchered all that did not 
please him, and that he was obliged to run away to save his life. We 
told him " Cry no more, live with us." We had to take a great deal 
of care with him, to keep him from dying. 

I then began to kill little birds to feed him on, and as he grew older, 
I began to kill deer to feed him on. He began to get fat, and soon 
began to run about ; then we would give him plenty of corn; and he 
soon got big and tall, he told us he wanted half of the wigwam to him- 
self, and so we gave him one half. He kept growing so big, that at 
last he said to us, we must give him all the wigwam; and so we did. 
One time, when our corn was ripe, he told us he wanted it, and the 
ground it grew on ; we let him have it ; we went towards the setting 
sun, and made another garden. One time he came to see that one also ; 
he saw that it looked fine, and he said, " Give me that one also." We 
told him we could not, and he got mad, and said, " Go away or I will 
make you." 

He then took a stick and drove us away. We tried to face him ; 
but, ah ! we found he got a big giant. He made us afraid, and we had 
to run. We at last stopped to cook some meat and rest ourselves, 
when he caught up with us, and began to drive us again. He would 
let us have no time to rest. At last the sun went down, the darkness 
of the night came over us; it grew darker and darker, and looking up 
to see w r hen the moon would rise, I saw my giant brother reaching over 
to take a piece of that black cloud mingled with blood, and bring it 
over our heads. Then he came to us, and with fire and sword, he be- 
gan to dash upon us. I saw him shoot down my parents ! O, how I 
felt when I heard my mother scream, and tell him how she had given 
him suck ! All he said to her was, " You nasty Indian," and killed 
her ! I turned round to defend my children, my brothers, and sisters ; 
but he killed them before my eyes. I then fought him ; he was too 
strong for me ; he drove me off and wounded me. 

I longed for the rising sun, but it rose not. I began to weep as I 



Religious Condition of the Indians. 961 

turned once more to look at our beautiful corn fields. I saw the bo- 
dies of my father and my mother and children, eaten up by wolves, 
and on their bones my giant brother had built many large wigwams ; 
and in the midst of these wigwams I saw a very big one (the capitol at 
Washington). And I saw him standing on the top of it, with his bow 
bent and his arrow fixed, ready to shoot me. He then took a long 
arrow, hit me on the shoulder, and turned me round, saying : " Go 
away to the setting sun." I then turned round, bade farewell to my 
dear home, and in deep lamentation, hungry, naked, tired, wounded^ 
turned my face towards the setting sun. " O, Great Spirit ! pity the 
poor Indian," was my cry ! 

While walking on those wide plains I thought of that sun-shine 
day when I played on the shore of the Great Lake ; but now the sun 
had gone down, and a dark cloud, mixed with blood, hung over me; 
and crying with great lamentations, I heard some one speak to me, 
saying : " My brother, cry no more !" I stopped to look ; I saw my 
?iephew, the son of my giant brother, stand by me, and also the son of 
my mother ; he was very small. " I come to wipe away your tears. 
My father says he loves you." " O, no, he don't love me," I said ; 
" he has w T ounded me, he has driven me away from my home ; he has 
nearly killed me. " No," said he, " he loves you. As a proof of it, 
look and see the sun is rising" I looked, and saw towards the rising 
sun a light like the dawn of day. But when I remembered how he had 
driven and treated me, I could not believe. My little nephew turned 
from me weeping, and said : " I will go and tell our great brother you 
cannot believe," He left me, and with his wife and child went to you ; 
and when he got to you, our big brother, he got to you weeping. He 
told you of my misery. You listened to him ; you took him by the 
hand; you kissed him ; you wept for him, until he prevailed. You 
then wiped his tears, and said to him, " My brother, iveep no more." 
You gave him in one hand food, and in the other a candle, for me to 
see to eat by ; for it was yet dark ; the sun had not risen, ^ou then 
said to him, " Go back, take this to my brother ; tell him this is a 
proof that I love him ;" and after clothing him, you sent him away. 

At the end of one time, once, while I was sitting on a snow-bank 
crying, a bird came flying towards me, and singing, " Cry no more ; 
your nephew is come ; arise, go and see him !" " Yes," I said, " I 
will arise and go to him." And so I did. After walking many, 
many miles, in deep snows, I came to his door. On seeing him, I wept 
aloud. He called me in, and, after being seated, he wiped my eyes, 
and bade me weep no more; then placing some meat in one of my 
hands, and a candle in the other, he said to me : " This our giant 

61 



962 Religious Condition of the Indians. 

brother sends you as a proof he loves you." My heart was glad ; I 
said "Amen,!" I kissed the light, and handed the meat to my child- 
ren. While gazing on the candle, behold I saw from it the sun arose : 
the sky over my head was clear ; that dark cloud mixed with blood 
had disappeared ; and I then was happy ! • 

O my brothers and sisters, in behalf of my nation, I thank you. 
You have not let your big knife devour for ever. A remnant of Benja- 
min is left, and you send good words to me. Then let us forget the 
past, and once more live in the same wigwam, and the Great Spirit 
will love us, if we love one another. 

But I have run so much from before you, I am got very weak, and 
cannot lift heavy burdens. I then ask you, brother, O still have pity 
on me, and if you can, help me to build my wigwam ! O let me not 
offend you, and the Great Spirit will bless you ; for he will say to 
you, " As you did it to the least of these poor Indians, you did it unto 
me." 

We need another candlestick and a candle also ; and so the sun 
will shine brighter and brighter. 

From your friend Pecheto, his >< mark. 

Pembina, March 11th, 1854 

We are pleased to add to this admirable letter a few lines from the 
missionary brother of its writer : 

As your readers may not understand Indian parables, I will give a 
few explanations. A ivigwam means a dwelling. A giant means 
power. The little white child refers to the Pilgrims on Plymouth 
Rock. The big canoe a ship. The dark cloud, persecution. The 
singing bird is a messenger. The night or darkness is misery or 
poverty. The meat means farming-tools. The candle is the Bible. 
The candlestick a missionary. The rising sun signifies the Gospel and 
conversion. The nephew, a half-breed Indian. One time, a year. 
The sunshine day, abundance of food and peace. The setting sun 
means that plenty and peace had left them. By the long arrow is 
meant that, although afar off from Washington, a message is sent to 
them to depart; and as the arrow pricks the skin, so that message cut 
into the heart, which brought forth lamentation. The foregoing is 
translated into English as well as as the language will allow, but loses 
many of its original qualities by the translation. There are no words 
in the English language that convey the depth of expression which the 
Indians use in conversation with one another ; and often an Indian 
word that conveys whole sentences of meaning, when translated be- 
comes very simple, and even foolish. For instance, the expression 



Religious Condition of the Indians. 963 

which the war-chief uses, " I took the meat and gave to my children," 
at first seems very simple and unmeaning. By this he means imple- 
ments for cultivating the soil, which furnish him with food. He pre- 
sents these utensils to his children (nation,) that they may no longer 
lead the roaming life of the Indian, but settle down and turn their at- 
tention to agricultural pursuits. 

James Tanner. 

These are but specimens of documents which might fill a volume 
relating to this interesting and truly important subject ; happy shall 
we be to witness increasing efforts to increase the highest happiness 
of these true Natives of our soil, who make claims on our highest sym- 
pathies equally well-founded and irresistible. 



CHURCH EDIFICES. 




O R S H I P, it is quite true, real Chris- 
tians can meet for in any place, and find 
the realization of the Divine presence 
equally delightful in the magnificent 
Cathedral and the barn open in its roof 
to the clear sky. Church edifices however 
present a subject of no small importance, 
for it would be rather difficult to prove 
that the house of God ought to be an in- 
ferior building to our own dwellings. 
The appeal of Jehovah to his ancient 
people seems to imply a very different 
truth, — " Is it time for you, O ye, to 
dwell in ceiled houses, and my house lie 
waste, saith the Lord ?" When we build a house for the God of hea- 
ven, and dedicate it to his service, it surely ought to be as good an 
one as we can afford. It becomes us, at all events, to make it both 
attractive and comfortable. This can usually be done as cheaply as 
we can erect houses unsightly in appearance and prejudicial to the 
health of their attendants. Let us then, kind reader, be listened to 
while we say a few words on this topic. 

A recent number of The Boston Transcript, which has just fallen 
into our hands, give us a correct view of New England meeting-houses 
a century and half ago. We will quote a few lines, and even venture 
to give a somewhat longer extract than our present purpose imme- 
diately calls for, because we hope that our readers, like ourselves, love 
to look on the past : 

" About the year 1700, the meeting-houses in New England were 
plain wooden structures, in most cases without steeples. The windows 
were glazed with diamond-shaped glass, the walls unplastered, and the 
interior without any means of heating. Through the storms of winter 
the congregation shivered in the cold during public worship. About a 
hundred and fifty years ago, in the interior of one of these rough 
edifices could be seen the families of New England. The men were 
964 



Church Edifices. 965 

dressed in the fashion of the age. They wore broad-brimmed hats, 
turned up into three corners, with loops at the side ; long coats, with 
large pocket folds and cuffs, and without collars, the buttons either 
plated or pure silver, and of the size of half a dollar ; shirts with 
bosoms and wrist ruffles, and with gold and silver buckles at the wrist 
united by a link ; the neck-cloths of fine linen, or figured stuff, em- 
broidered with the ends hanging loosely. Small clothes were in fashion, 
and only reached to the knee, where they were ornamented with silver 
buckles of large size ; the legs were covered with long gray stockings ; 
the boots had broad white tops, with tassels ; shoes were sometimes 
worn, ornamented with straps and silver buckles. The women had 
black silk or satin bonnets, gowns extremely long waisted, with tight 
sleeves, or else very short sleeves, with an immense frill at the elbow. 
The ministers wore large gowns and powdered wigs." 

It may greatly instruct the reader at present, as well as furnish an 
important item for the future historian, if we now place on record a 
view of our present houses of worship in the United States in 1850 ; to 
this duty we therefore proceed : 



968 



Church Edifices. 





TABLE 


A. 










Houses 


Ratio to 


Aggregate 


Aver. 






STATES. 


of Wor- 


Popula- 


Accommoda- 


ac'om- 


Total Value. 


Aver. 




ship. 


tion. 


tions. 


da'ns. 

358 




Value. 


Maine - 


851 


685 


304,407 


$1,711,153 


$2012 


New Hampshire - 


602 


528 


233,892 


389 


1,401,586 


2327 


Vermont - 


564 


556 


226,444 


49 


1,132,126 


2151 


Massachusetts - 


1430 


695 


688,908 


478 


10,205,284 


7137 


Rhode Island - 


221 


667 


98,736 


47 


1,253,900 


5759 


Connecticut - 


719 


515 


305,219 


425 


3,551,894 


4944 


New York - 


4081 


758 


1,886,229 


464 


21,132,707 


5174 


New Jersey - 


807 


606 


344,933 


427 


3,540,436 


4387 


Pennsylvania - 


3509 


658 


1,566,413 


446 


11,551,885 


3297 


Delaware - 


180 


508 


55,741 


310 


340,345 


1891 


Maryland - 


909 


641 


380,265 


429 


3,947,884 


4343 


Virginia - 


2336 


608 


834,691 


357 


2,849,176 


1210 


North Carolina 


1678 


517 


538,204 


333 


889,393 


530 


South Carolina - 


1163 


574 


453,930 


391 


2,140,346 


1962 


Georgia - - - - 


1723 


528 


612,892 


356 


1,269,159 


727 


Florida - 


152 


507 


41,170 


271 


165,401 


1088 


Alabama - 


1235 


624 


388,605 


315 


1,132,076 


836 


Mississippi - 


910 


666 


275,970 


303 


754,542 


829 


Louisiana - 


278 


1862 


104,080 


374 


1,782,470 


6412 


Texas - 


164 


1286 


54,495 


332 


200,530 


1223 


Arkansas - 


185 


1033 


39,930 


216 


89,315 


483 


Tennessee - - - - 


1818 


517 


607,695 


313 


1,208,976 


623 


Kentucky - 


1818 


540 


672,033 


270 


2,260,098 


1243 


Ohio 


3899 


519 


1,447,632 


372 


5.765,149 


1225 


Michigan - 


360 


1098 


118,832 


328 


723,200 


1998 


Indiana - 


1917 


507 


689,330 


333 


1,512,485 


777 


Illinois - 


1167 


729 


479,078 


411 


1,416,335 


1265 


Missouri - - - - 


773 


882 


211,139 


311 


1,558,590 


2016 


Iowa - 


158 


1098 


37,759 


255 


177,400 


1199 


Wisconsin - - - - 


244 


1250 


78,455 


322 


350,600 


1437 


California ... 


23 


7174 


9,000 


417 


258,200 


1123 


Total .... 


36,011 


15,646 


13,849,896 


384 


$86,416,630 


$2400 



TABLE 


B. 










Houses 


Aggregate 


Aver. 




Aver. 


DENOMINATIONS. 


of Wor- 


Accommo- 


accom'o- 


Total Value. 




ship. 


dations. 


dations. 






Anglican - - - - - 


1422 


625,213 


440 


$11,261,970 


$7919 


Moravian - 


331 


112,184 


336 


443,347 


1339 


Romanist - 


1112 


620,950 


558 


8,973,838 


8069 


Presbyterian - 


4584 


2,040,034 


445 


14,369,889 


3135 


Methodist- - 


12467 


4,209,333 


337 


14,626,674 


1174 


Reformed Dutch - 


324 


131,986 


561 


4,095,730 


12614 


Congregational - - - - 


1674 


795,177 


475 


7,973,662 


4763 


Baptist - 


8791 


3,130,878 


360 


10,931,382 


1224 


German Reformed - 


327 


156,682 


479 


965,880 


2953 


Lutheran - 


1208 


531,100 


441 


2,867,886 


2383 


Friends 


714 


282,823 


397 


1,709,867 


2396 


Unitarian - 


243 


136,367 


565 


268,522 


3445 


Universalist - 


494 


205,462 


415 


1,867,015 


3576 


Swedenborgian - 


15 


5,070 


338 


108,100 


7206 


Free 


361 


108,605 


300 


252,255 


698 


Tunker - 


52 


35,075 


674 


46,025 


885 


Union 


519 


213,551 


340 


690,065 


1114 


Christian - 


812 


296,050 


365 


345,810 


1041 


Jewish - 


31 


16,579 


534 


871,600 


11987 


Mennonite - - - - - 


110 


29,900 


272 


94,245 


856 


Minor Sects - 


326 
36,011 


115,347 


354 


741,980 


2286 


Total 


13.849,896 


384 


$66 416 631 


$2400 



Church Edifices. 



96? 



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968 Church Edifices. 

For the following analytical remarks on these Tables, we are in- 
debted to the American Presbyterian Almanac for 1854. 

The United States Census, taken in 1850, furnishes us, for the 
first time, with the statistics of church-edifices, their capacity, and 
their estimated value. The Tables, in which these aggregates appear, 
are of great interest and importance. They show, that in all the 
States and Territories of the United States, there were, in June, 1850, 
36,221 churches, chapels, and halls statedly used as places of worship, 
not including the school-houses and similar structures used in the new- 
er parts of the country ; that these churches and chapels have accom- 
modations for 13,967,449 adult persons ; and that their aggregate value 
is $87,049,459. Nearly the half of this amount of church property is 
owned in three of the older States — Massachusetts, New York, and 
Pennsylvania ; New York, owning nearly one-fourth of the whole sum, 
and nearly twice as much as any other State. 

The supply is equal to one church for every 646 of the whole popu- 
lation. The States that are best supplied as "to the number of church- 
es are Florida and Indiana, each of them having one church to every 
507 of the population ; Delaware has 508 and Ohio, 509. California 
has but one for every 7,173 ; and Louisiana, one for every 1,862. 

The ratio of supply, however, is to be estimated by the capacity 
rather than by the number of the churches. The largest average is 
found in Massachusetts, 478 to each church ; the smallest in Arkansas, 
216 only to each. The churches in Massachusetts also are of greater 
average value, $7,137 ; and those of Arkansas the smallest, $483. 

Table A, exhibits these particulars for each of the States. In 
table B, it will be seen how these churches are distributed among the 
principal denominations ; and hence the aggregate strength of each 
may be determined more accurately than by the number of church 
members alone. It appears that the Methodists, for example, have, in 
all the States, 12,467 churches, and the Presbyterians only 4,584, but 
the estimate aggregate value of the latter is almost equal to that of the 
former. 

In table C, may be seen the relative strength, in each of the States 
and Territories, of the Methodist, Baptist, Presbyterian, Congregational, 
Protestant Episcopal or Anglican, Roman Catholic, and Lutheran de- 
nominations ; from which it appears that the Methodists are most nu- 
merous in Ohio, the Baptists in Georgia, the Presbyterians in Pennsyl- 
vania, the Congregationalists in Massachusetts, the Anglicans in New 
York, the Roman Catholics in New York, and the Lutherans in Penn- 
sylvania. The table also shows which of them is the largest denomi- 
nation in each particular State ; in Maine and Rhode Island, the Bap- 



Church Edifices. 



969 



tists ; in the other New England States, the Congregationalists ; in 
Pennsylvania, the Presbyterians ; in South Carolina, Georgia, Alabama, 
Arkansas, Kentucky, and Missouri, the Baptists ; in Louisiana, Wis- 
consin, California, Oregon, and New Mexico, the Roman Catholics ; 
and in all other states, the Methodists. In these lists, the Reformed 
Dutch and the German Reformed may properly be classed with the 
Presbyterians. 

To attempt to give information on the subject of church building 
to the wealthy who may honor our pages with a perusal, would be en- 
tirely unnecessary. They have money, and can command both skill 
and materials ; let them build as they please ; society has only a right 
to ask that good taste be regarded. But to strangers alike to wealth, 
and to artistical talent we may render a service by a few instructive 
remarks showing that even cheap houses may be built in good taste. 
We will, therefore, first give a specimen of Presbyterian taste. 




This engraving furnishes a model for an economical church build- 
ing, suitable for congregations whose resources are limited. It is con- 
structed entirely of wood, in simple Gothic style. The height of the 
church is 12 feet from the floor, and from the floor to the peak of the 
roof 28 feet. The dimensions of the whole are — principal building, 60 
by 30 feet ; portico, 7 by 11 feet ; semicircular recess for the pulpit, 8 
feet 6 inches radius, making the extreme length 75 feet 6 inches. The 
lecture-room is 18 by 25 feet, communicating with the main building, 
and capable, if necessary, of being thrown into one apartment with it. 
The body of the church will hold eighty pews, the lecture-room fifteen 
more — nearly one hundred in all — furnishing accommodations for four 
hundred and fifty or five hundred people. The ceiling is of ordinary- 
lath and plaster ; it is set directly against the shingle-lath between the 
rafters, which are entirely exposed. There are five principal rafters, 
made each of eight pieces of heavy timber, to brace the roof, which 



970 



Church Edifices. 



are grained so as to imitate oak. The whole cost of the structure, 
where neither material nor labor are unusually cheap, was only $2600. 
All the material is of the best quality, the foundations heavy, and the 
walls and roofing substantial. 

We will now place before our friends a view of 




The Franklin Baptist Church. 



This neat little house was opened a few months since, some four 
miles north of the city of Philadelphia, by the efforts of some half 
dozen poor but zealous followers of Christ, who were intent on doing 
good among their neighbors. Admitting that the model is not fault- 
less, the building is both neat and cheap. It is so located on the lot 
that it may ultimately form lecture and Sabbath school rooms in the 
rear of a more commodious edifice. The building is of rough stone, 
such as is commonly used in walling cellars, covered with stucco. 
Where stone is plentiful this method of building is cheaper, and on 
some accounts better than brick. It makes a more substantial edifice, 
and the joints retain the plastering more tenaciously. The edifice is 
thirty-two feet by forty, and was neatly finished for about $1,200. It 
will seat about three hundred people. 

As this article is designed to be as much as possible of a practical 



Church Edifices. 971 

character, we ask permission to place before our readers a valuable 
paper from the American Baptist Memorial for June, 1854, from the 
pen of Dr. J. H. Hannaford. It will afford very important aid to 
many, and good hints to all who are engaged in church-building. 

We need no better evidence of the real progress of the present 
age, than that the principles of science are now more extensively ap- 
plied to the ordinary concerns of life than formerly, that material in- 
fluences are beginning to be understood, and that the whole of man's 
nature constitutes a subject of profound investigation. A change, if not 
real progress, is being effected, and at a rate that surprises us, espe- 
cially if inclined to venerate the past. Men are now, more than for- 
merly, looking upon each other as the subjects of fixed laws, and as 
controlled within certain limitations, by arrangements fixed by the 
benevolent author of our existence. 

Amid all of these tendencies toward improvement, why is it that 
the Christian has not still more extensively recognized his Father's 
hand in the physical world and in the relations of social life ? Why is it 
that church edifices have not been oftener the subjects of improvement ? 
Of all others, the Christian may well see God in all around him, and 
recognize him in all the events of mortal life. And if our dwellings, 
our workshops, and even buildings of far less importance, have been 
recently constructed in reference to scientific principles, as developed 
by modern discoveries, church edifices most certainly, should receive 
a corresponding attention. 

In respect to form, it is apparent that important and radical 
changes might be effected. The present form, that which has been in 
vogue for many centuries, involves many inconveniences, and is far 
more expensive than the form adopted by the bee — under the guidance 
of instinct — for the disposal of its sustenance. Science has long since 
demonstrated the fact, that the octagonal form secures more space in 
proportion to the material used in construction, than any other, which is 
by no means the least important consideration connected with this 
form for churches. Every public speaker understands the difference 
between a compact and a scattered audience, and how much more impres- 
sible hearers ordinarily are, when brought within the " circle of influ- 
ence," or in other words, so that none shall be comparatively isolated, 
as they often are, when seated in a remote corner of the houses of 
ancient times. The more nearly the individuals composing any 
audience, are brought into any social contact, the more they will sym- 
pathize, and the more easily will they be affected by the eloquence of 
the speaker. This the octagonal form secures in an eminent degree. 
The speaker's eye easily rests on every member of the congregation, 



972 Church Edifices. 

at least, without turning entirely away from those located in a differ- 
ent part of the room, as in many houses of the present construction. 
This may seem a matter of trifling importance, yet those who have 
addressed an audience so scattered as to almost suggest the idea of 
several audiences, must have felt that in addressing one portion, another 
must be deprived of the speaker's attention. It is in vain to expect 
the most favorable results, while circumstances around are tending to 
divert the attention. The starving man will not seek the " Bread of 
life" until his physical wants are supplied. Influences more imme- 
diately connected w T ith present circumstances, those promotive of pre- 
sent enjoyments, ordinarily control human action in a greater extent 
than those relating to the future. It matters not whether this is in 
accordance with the dictates of reason or otherwise. The fact remains 
the same, and should suggest the proper remedy. Such a form must 
be more convenient in every respect, while no valid objection to a 
radical change can be made. 

In regard to economy, the octagonal form would be preferable, 
even if the same materials should be used. But this is by no means 
necessary. An economical method of constructing buildings, particu- 
larly adapted to those occupied principally during the day, has been 
recently adopted in several places, by which much of the cost of mate- 
rials is saved. The largest and most magnificent of these modern 
buildings is at Fishkill, N. Y., the residence of O. L. Fowler, Esq. 
This "Palace" is 256 feet in circumference, and was erected at a mere 
fraction of the ordinary expense, and is found in no respect inferior to 
those of ordinary construction. Without entering into the details of 
this splendid edifice, suffice it to say, that the walls (external and par- 
tition,) did not cost three dollars per hundred square feet. These walls 
were made of lime and gravel, which now have become as firm and 
solid as stone, and of course will be as durable as any stone or brick 
building. 

If these are facts, and several buildings have been occupied a suf- 
ficient time to test the feasibility of this method, a similar method for 
our church edifices would afford substantial and convenient houses at a 
very moderate expenditure. Most of the debts, which harass so many 
societies and abridge their usefulness, might be avoided. 

This would be a very important consideration in those sections of 
the country where these materials abound, and especially where small 
or poor societies really cannot afford houses of the ordinary construc- 
tion. At the West, where the demand for new houses is so great, and 
where these and similar materials are abundant, a little effort would 
secure a comfortable house of worship. None need be long destitute 



Church Edifices. 973 

of church accommodations, when they can be constructed so easily. 
Indeed, in many sections, ordinary labor would constitute by far the 
most important item of expense. In almost any society, the leisure or 
the squandered time of its members, might be sufficient, in one year, to 
erect a suitable house of worship. 

To these sensible remarks the able editor of the " Memorial" 
adds. The suggestions contained in the foregoing article, relative to 
the octagonal form and the gravel wall in building churches, appear 
to us worthy the attention of architects and builders. We subjoin a 
few paragraphs, showing more definitely and practically the method of 
constructing such walls, taken from O. S. Fowler's work of " Homes 
for AIL" 

In building on this principle, the first object is to select the right 
material. And, fortunately, this abounds in some form on nearly every 
square mile of the earth's surface. 

All that is wanted is stone and lime. The stone requires to be 
of various sizes, from tolerably fine sand, all the way along up to stones 
as large as you can well deposit in your wall. A wall made simply 
of lime and sand will answer, yet stones add considerably to its solidity, 
especially while the wall is yet soft, and serve the purpose of holding 
a wall up while it becomes hard ; but once hard, sand and lime make 
just as solid a wall without stone as with. In fact, it makes little dif- 
ference how coarse or how fine the material, after it is once up. There 
must, however, be enough of the fine to connect the coarser stones to- 
gether. 

Oyster shells, brick bats, furnace cinders, or any thing hard, will 
answer just as good a purpose as stones. All that is required, is some- 
thing solid for the lime to adhere to. The more fine sand you have, 
the more lime will be required, the more coarse stones, the less, and 
the more solidity the materials are compacted together, the thinner 
will that wall need be. Probably the very best materials will be found 
in those gravel knolls which abound throughout our country, which are 
composed of all sizes, from middling fine gravel, all the way along up 
to stones the size of the fist or head ; and wherever such a bank can 
be had, all required is to mix the lime with it, and throw it right into 
the wall. 

All the Western prairies abound in just the required material, 
either in occasional banks there found, or two or three feet below the 
surface. All the wells I ever saw dug on the prairies threw up just 
the right kind of gravel, nor do I remember seeing a bank dug, through, 
which did not develop them. 

These materials require to be mixed with lime, and any easy mode 



974 Church Edifices. 

of perfectly commingling these stones, gravel and sand with the lime will 
serve the purpose. The lime I used was the coarsest, commonest quality, 
such as farmers put upon their lands, was slacked at the kiln, and cost 4| 
cents per bushel. It was strong, but coarse — in fact, too coarse to be used 
for ordinary plastering, unless well screened, and this took out something 
like a quarter of its bulk. I first made a mortar bed, some twelve by six- 
teen feet, with a wide board, perhaps eighteen inches, all around the sides. 

I then poured in water, not merely enough to wet the lime, but so 
that the whole mass would be as thin as milk, and stirred it up com- 
pletely, so as to amalgamate the lime and water together ; I then wheel- 
ed in sand, and had one hand at the bed to stir the sand into this 
lime water, as it was wheeled into the bed. To eight barrels of lime, 
I usually wheeled in from sixteen to eighteen barrows of sand. 

I then wheeled in from sixty to eighty barrows of coarse rubble 
stones, making something like a hundred or more barrows of coarse 
slate stones and sand to eight barrows of lime, and these eight barrows 
of slacked lime were'equal to about two, or two and a half, of good 
stone lime, making from thirty to forty parts of gravel and stone to one 
of stone lime. 

This foundation may be the same as for any other house. Of 
coarse it requires to be solid, and should be sent so deeply into the 
ground, that frost will never heave it, and be so guarded and solid at 
the base, as never to settle, for wherever the foundation gives, of course 
the building must crack, whether brick, stone, or wood. 

The mode of placing the boards for boxes involves the most im- 
portant point connected with this mode of building. Mr. Goodrich's 
mode was to use one tier of boards, and to nail them on to scantling or 
standards, and keep them from spreading by braces, deposit his mate- 
rial between these boards, wait for it to harden, which usually took 
some twenty-four hours, and then raise the boards a tier higher. 

I took scantling two by three, or two by four, sawed them off so 
that their length would correspond with the proposed height of the 
wall, and set one row of the scantling on each side of the wall, but 
within it, and placing them usually some ten, twelve, or fourteen feet 
apart, bracing these scantling firmly, and nailing the boards to them, 
so that they would remain in the wall. Window and door frames, of 
course, serve the same purpose with these scantling. I usually place 
one of these scantling at each outside corner, so that when the wall 
was complete it would form that corner, and plastering the finishing 
coat right over them, first driving lath nails in, to hold the plaster. 

The mode of procedure, then, is simply this : after you have pre- 
pared your foundation, laid your floor timbers, placed your standards, 



Church Edifices. 975 

and are ready for your walls, procure common pine box boards, an inch 
in thickness, or more if you like, and as near a given width as may be, 
and cut them off to the length required for your wall. Of these boards 
it is well to have at least two tiers, and perhaps three are better yet. 
Then one tier should be nailed to these standards, yet the nails should 
not be driven completely in, but a half inch or so should be left out, so 
that the claw of your hammer will easily draw them, when required 
to be raised. But these boards will be likely to spread in the middle, 
which is easily obviated, by taking any small, thin, waste boards, nail 
them across the top of the boards, every four or six feet apart, and 
driving a nail down through these cross-pieces, into each box-board. 
These nails should be set slanting outwardly, so that the bottom of the 
next board to be put on shall just strike this nail. Thus, the bottom 
of each tier of boards will be kept from spreading by these nails, driven 
into these cross pieces. This mode of putting up these boxes is simple, 
and can be done by any common man who has an accurate eye and 
tolerably good ingenuity. These boards thus placed, the material for 
the wall before described may be wheeled and shoveled in between 
them, or into the boxes thus formed. Still, it should be shoveled in 
so carefully as not to displace the boards, or break these cross pieces. 
After one tier of boards have been filled, nail on your second, and fill 
them, then take off your first tier, and nail on for your third, then the 
second, and nail on for the fourth, and so on. 

The only time this kind of wall can fall, is before it gets fairly set. 
Once hardened, it becomes more and still more solid from age to age, 
this being the nature of all lime and sand composts. 

The reader may rest assured, that this kind of wall, of a given 
thickness, is much more solid than a brick wall of the same thickness. 
And for these three reasons : first, bricks are smooth, so that the mortar 
rarely fastens directly upon them, but merely serves as a bed for the 
brick to lie in, and, in taking down brick houses, the mortar often 
cleaves from the brick very easily. Not so with the stones which 
compose our gravel wall. Lime and mortar stick to stones a great deal 
better than to brick, partly because these stones are so irregular, full 
of edges, rough on the surface, and every way better for mortar to 
fasten upon than bricks. Secondly, mortar is usually worked too dry 
to form an adhesion to brick, for, when it is thin enough to stick to 
brick, it is too thin to be worked well, whereas, our method allows 
the compost to be just as thin as can be handled with the shovel, so 
that when deposited between boards, it beds all down together in one 
solid mass, each part sticking to each, and any surplus water there 
may be, settles along down into the wall below, thus rebinding all the 



976 Church Edifices. 

parts together. Each tier of this material also fastens to the tier below, 
just as firmly as if they all had been put up at once. Thirdly, bricks 
are usually laid in rows, so that when a crack has occasion to occur it 
passes along between them, whereas, our stone and gravel, being thrown 
in promiscuously, and turned and twisted in every possible direction, 
offer much more obstruction to cracking, than a regularly laid brick or 
stone wall. In fact, the very pell-mell mode of depositing these ma- 
terials contributes to its strength. 

These walls are completed when the outside and inside finish is 
put on. My own consists simply of a coat of common mortar, such as 
is used for plastering inside walls, and put on in every respect just as 
you would put on the scratch-coat of an inside wall, spread right on 
to the rough wall, made as already described. The second coat, to 
make it resemble granite, is colored with indigo, lampblack, and some 
other articles, according to the fancy of the linisher, adding some iron 
filings and salt, for the purpose of bringing out a rust on the surface, 
to made it resemble granite. My present opinion is, that the \ery best 
mode of finishing is simply to put on one coat of mortar, such as is 
used for the inside plastering, but take pains and lay it on smoothly 
and evenly, letting it dry, and then hard finish it. 

My candid opinion is, that one hundred dollars will put up and 
finish off the outside walls of a house thirty feet square, give it a good 
coat of plaster and hard finish ; that is, would do all which belongs to 
the wall itself, and leave that wall every way better than a brick 
wall which would cost six hundred dollars. Of course, this estimate 
does not reckon windows and doors, which would have to be added to 
a brick house as much as to this, and cost just the same in that as this. 
Goodrich estimated his walls as four times cheaper than wood, and six 
times cheaper than brick, and his estimates and mine come to about 
the same results." 

We know not that we can better close this article than by an ex- 
tract from a recent sermon delivered by one of our own clergymen a 
short time since, at the dedication of a noble house of worship, erected 
by a few enterprising Christian merchants. It may be regarded, now 
that we have omitted one or two local references, as an animated appeal 
in favor of increasing the number of houses for the worship of the living 
God. 

The Sanctuary is a house erected and set apart expressly for the 
public worship of Almighty God. As the perfection of this worship 
constitutes the glory of heaven, so its purity and spirituality are the 
chief ornaments of this sin-defiled earth. The eye and heart of the 
holy God dwell upon no scene in this rebellious world with such de- 



Church Edifices. 977 

light as upon the spiritual worship of his creatures, in their congregated 
capacity in his house of prayer. 

" His mercy visits every house 
That pay their night and morning vows ; 
But makes a more delightful stay 
Where churches meet to praise and pray." 

Earth never so nearly resembles heaven as at such an hour as the 
present, when the omniscient eye beholds so many millions of his peo- 
ple gathered in their respective houses of prayer, to adore and worship, 
to kneel before him their Maker. With all that immaculate purity may 
see selfish and abhorrent in such worship, it is, nevertheless, to the eye 
of God and all glorified intelligences, the most attractive scene which 
this world ever presents. 

We ask you to consider here, the intimate connection of the house 
of God with the spread of all evangelical truth, and the ultimate tri- 
umphs of the kingdom of Christ. 

What was true of Jewish places for divine worship, is no less true 
of Christian sanctuaries, in their influence and necessity in the mainte- 
nance and spread of a vital Christianity over the world. They are the 
only means which have been devised, by which the stated preaching 
of the word has ever been long and successfully sustained ; the ordained 
means by which to draw together the elect people of God from the four 
corners of the earth ; by which a Christian congregation is first gath- 
ered, and the institutions of the Gospel regularly maintained. Blot out 
the Christian sanctuaries from our city and land, allow the public wor- 
ship of God, supported through them, to cease, and the divine character 
and claims would become more and more dimly comprehended, the 
institutions of our holy religion be speedily disregarded as a forgotten 
superstition, moral chaos brood over our land, and the hopes of the 
heathen, looking to us for a supply of the bread of life, suddenly go 
out in eternal night. 

Nor is this appeal for Christian sanctuaries, made to men in the 
possession of worldly resources, a demand for a mere gift for which no 
benefit is to be returned, that under the smiles of a gracious patronage, 
they may still hold their place in the world. They come, on the other 
hand, to every class in a community, high and low, rich and poor, as 
the divinely-appointed almoners of the richest blessings, temporal and 
spiritual, which heaven holds in store for lost humanity. They come 
to scatter these, their innumerable blessings, broadcast over our own 
and every land where their walls are reared and their spires point hea- 
venward. However enlarged the contributions for their erection, and 
the regular maintenance of gospel ordinances within them, they are, 

62 



978 Church Edifices. 

nevertheless, in no sense, let it be remembered, receivers, but liberal, 
generous, public benefactors. The lightning-rod, by which they are 
protected, is a fitting emblem of their moral influence as conductors of 
the thunder-bolts of divine vengeance, which, otherwise, would fall 
with startling and destructive power upon a guilty people. 

By as much, therefore, as they are essential to a nation's pros- 
perity, by so much do they appeal to every patriot's sympathy and 
liberal benefactions, as affording the most successful means by which 
he may do good, and bless his nation. By as much as they are the 
most efficient agents in elevating and ennobling man in his social, in- 
tellectual and moral being, by so much does their erection, at every 
destitute point, claim the generous regard of every philanthropist, as 
the most reliable and unfailing source of mere human happiness. And 
inasmuch as their influence so directly contributes to man's spiritual 
interests, to the salvation of the soul, the honor and glory of the Sa- 
viour, and to the support and progress of " The glorious Gospel of the 
blessed God," for a still stronger reason is the Christian disciple called 
upon to lend his holiest energies to the multiplication of these divinely 
appointed agencies, that his brother man may be saved, and his Master, 
Christ, be more widely known and served. 

It may tend somewhat to enliven this article, as well to suggest 
some useful lessons to a certain class of readers, if we add from a New 
England paper the following lines, called : 

A Church in the Air. 

Once wandering through the land of dreams, 

In search of something new, 
A church — 'twas on a Sabbath morn — 

My curious notice drew ; 
And thinking I should see the mode 

Of Christian worship there, 
I entered just in time to hear 

The closing hymn and prayer. 

The church was rich, without display ; 

From gorgeous colors free ; 
Through unstained glass the light of heaven 

Was shining cheerfully. 
And rich and poor sat side by side ; 

I saw no cushioned pews, 
Whose .doors the meanest of the flock 

An entrance might refuse. 



Church Edifices. 979 



And when the hymn was given out, 

With what astonished face 
I watched a lady clad in silk 

Bend forward from her place, 
To share her book with one whose robes 

So scanty were and mean, 
No maiden formed of earthly mould 

To greet her would be seen. 

And yet I saw not that the deed 

Lessened a single grace, 
But rather that a sweeter look 

Beamed on the maiden's face. 
And while I pondered in my mind 

How such a thing could be, 
The whole assembly joined to sing 

Some time-worn melody. 

Vainly I strove with modern air 

To catch the organ's tone : 
These simple Christians swell the praise 

Of God by voice alone. 
And here no fashionable airs, 

The tedium to beguile, 
And set to solemn hymns of praise, 

And sung in opera style. 

And yet the music of that choir 

Right pleasant was to hear, 
Though nothing in the strain I found 

To please the critic's ear ; 
But childhood joined its ringing tones 

With those of faltering age, 
And rich and poor and old and young, 

In the blest work engage. 

I listened and my thoughts recurred 

To many a boasted choir 
In city church, who weekly meet 

To praise the Lord for hire ; 
And well, thought I, the church of God 

This mockery might spare ; 
I ceased for every head was bowed 

In reverential prayer. 

And all in spirit seemed to join, 

Nor could I well forbear, 
For Christ, and not the minister, 

Was most apparent there, 



980 Church Edifices. 

Its words of charity and love 
Did the whole world embrace, 

Unfettered by the love of sect y 
That modern Christian grace. 

And little did I care to know 

If Old the School or New 
From whence the soul of such a man 

Its rich instruction drew. 
His Teacher none could well mistake ; 

One only can impart 
Lessons of wisdom that can guide 

A sinful human heart. 

Too soon that fervent prayer was o'er, 

The benediction asked, 
And slowly down the spacious aisles 

The congregation passed — 
Slowly, as one might turn his back 

Upon the gates of heaven, 
After a taste of angel's food 

Unto his soul was given. 

And now kind greetings were exchanged 

With many a friendly word, 
And Christians met as Christians should, 

Who serve one common Lord. 
One heart, one mind, one earnest will 

Seemed to inspire the whole, 
As friend to friend with freedom told 

The welfare of his soul. 

Strange though it seemed, no single word 

These curious folks did say 
Of " Politics," of " Rise in stocks," 

Or gossip of the day : 
Nor only did they " Shut up shop," 

And lock the office door," 
They turned the key on worldly thoughts 

Till holy time was o'er 

The sermon, while a group discussed, 

I listened in amaze, 
And marvelled at the words they used 

When speaking in its praise : 
They did not call it " great " or "deep," 

"Ingenious," "witty," "smart," 
Or " Thank their stars they had a man 

After the people's heart ;" 



Church Edifices. 981 

But whispered low with moistened eye, 

" How precious was the word ! 
How full of hope the promises 

Their strengthened souls had heard !" 
And murmured blessings on his head, 

Who laboring by their side, 
In all simplicity of truth, 

Preached Christ the Crucified. 

I heard, and could not silence keep ; 

" Thrice happy souls !" I cried, 
" Am I in heaven ?" With sudden start 

My eyes I opened wide — 
Look'd round a moment in amaze — 

Saw my mistake with pain, 
And never since have dared to take 

A nap in church again. 



MINISTERIAL SALARIES 




XAMINATION into the state of re- 
ligious denominations in this country, and the 
character and labors of their ministers, will 
very forcibly show the very low rate of remu- 
neration given by the different churches to 
their pastors or ministers. It is quite true that 
there are very many individual societies who act 
worthy of themselves, and comfortably sustain 
those who dedicate their lives to the service of Religion ; but the ave- 
rage support of their ministry is exceedingly small — certainly not 
reaching $400 per annum, and in the opinion of many wise men not 
$300. Of course, in striking this average ; we include the whole coun- 
try, and reckon the rural districts as well as the cities. 

On a subject like this it may be important to descend to details. 
If any one part of the United States may be considered more liberal in 
the payment of their clergy than another, it is New England ; and we 
will venture the well-advised assertion that clerical salaries there are very 
far beyond any other of the States. What are the facts even there ? 
Here they are, derived from the letters of fifteen hundred gentlemen of 
different denominations : — 

A writer from New Hampshire says : " We know ten young men 
of rare promise who have not entered the ministry for fear of starva- 
tion, and we know eight who have left it for want of adequate sup- 
port." A writer from Vermont estimates the average salaries of min- 
isters in the whole State at from $450 to $500. In a particular coun- 
ty it is $350. In New Hampshire the average is placed at $500 ; and 
in Maine salaries range from $300 to $800 generally. Salaries in 
Rhode Island are much as in New Hampshire ; and Connecticut may be 
ranked with Maine. 

The average given by eighteen Congregational Churches of Berk- 
shire, in Massachusetts, is $560. Twenty Baptist ministers in the 
same get but $372 each. In Franklin County, Massachusetts, seven 
pastors receive from $600 to $700 ; seven receive over $400 and less 
than $600 ; and over twenty $400 and less. In Norfolk County, 
Massachusetts, it is thought the average salary is not 
Here is another statement : 
982 



Ministerial Salaries. 983 

A committee of the " Society for the Relief of Aged and Destitute 
Clergymen" issued in March last a circular to every Protestant minis- 
ter in Massachusetts, and to bishops of the Episcopal and Methodist 
churches, to theological professors, ministerial associations, etc., in the 
other New England States, making inquiries respecting the incomes of 
pastors The questions elicited also expressions of opinion as to the 
tone of public sentiment, and the effect which the insufficient support 
of ministers has on the ministry itself, on the increase or decrease of 
candidates for the sacred office, and on the state of religion. The 
committee consisted of three laymen, and they have submitted the re- 
sult of their investigation to the public in a pamphlet, entitled " A 
Statement of Facts respecting Ministers' Salaries." We could wish 
that this little compendium of facts were circulated in every town, par- 
ish and religious society in the country. It contains information that 
ought to be weighed carefully by all who have at heart the interest of 
religion among us. 

The salaries paid to Baptist pastors in Massachusetts, is said to 
average $372 among twenty pastors in Berkshire, about $300 in Hamp- 
den, $650 in Essex, and in Plymouth $500. In other counties no 
average is stated ; individual cases cited show incomes ranging from 
$1500 to $300. The average is of little consequence, as the effect of 
striking it is to hide rather than reveal the truth. A minister with 
$1500 a year may be averaged with another having $600 and five 
others having but $300 each ; the average salary of the seven would 
be over $500, but five out of the seven fall far below. The revelations 
made by this committee are painful, and the conclusions at which they 
arrive are forced on the mind by the simplest statement of the facts. 
They affirm that the comfort, the mental independence, and the useful- 
ness of ministers, the supply of candidates, the interests of sound scholar- 
ship and the general influence of religion, are unfavorably affected by the 
present state of things. The facts confirm the assertion, and deserve 
early and serious consideration. 

The subject of ministerial support is likely to be pretty thorough- 
ly canvassed. At the last annual meeting of the Unitarian " Society 
for the Relief of Aged and Destitute Clergymen," a committee was ap- 
pointed to investigate this subject, and their report has recently ap- 
peared in pamphlet form. A statement of facts has been obtained from 
all the parishes of the denomination in New England, and carefully 
arranged by the chairman of the committee, Rev. Mr. Brooks ; and 
from these facts the following logical conclusions are drawn : — 

1. The present low salaries paid to the clergy of all denominations 
in New England, not only subject ministers to social suffering and 



984 Ministerial Salaries. 

lessen their respectability in the eyes of the world, but, moreover, rob 
them of due mental independence, and greatly abridge their professional 
usefulness. 

2. Precarious and incompetent support prevents many young men 
of talent and character from entering the sacred profession. 

3. The high Christian scholarship, so imperiously demanded by 
the new wants of the nineteenth century, will not be likely to appear 
under existing discouragements. 

4. The inevitable consequence of the above facts is, that the 
Christian Church, in all its branches, must greatly suffer, and its con- 
flict with sin and infidelity be more and more feeble. 

5. The effectual remedies for this state of things are these : a 
thorough reform of public opinion on the subject of supporting preach- 
ers of the Gospel, and a new rally of all the friends of the cross. 

Yet are there those among us who talk a great deal about minis- 
ters, and the cost of keeping them, paying their house-rent, table 
expenses, and other items of salary. Did such persons ever think that 
it costs thirty-five millions of dollars to pay the salaries of American law- 
yers ? that twelve millions of dollars are paid out annually to keep our 
criminals, and ten millions of dollars to keep the dogs in the midst of 
us alive, while only six millions of dollars are spent annually to keep 
six thousand preachers in the United States ? In 1850 the income of 
the lawyers in this country was twenty-three million dollars ; that of 
the physicians, twenty million dollars ; and that of the clergy but three 
millions of dollars. 

If these statements are correct, or at all approaching correctness, 
infidelity itself must admit that if the ministers of religion would devote 
their talents and acquirements to any other employment than to that 
which they have chosen, they would realize a better pecuniary support ; 
and Christians themselves, as a body, must be impressed with the fact, 
that in the persons of their own ministers they constantly see a fine 
display of the apostolic declaration, "We seek not your's, but vou." 
No men on earth have ever manifested more disinterestedness than the 
body of the clergy of the United States of America. 

There is a moral beauty in this last fact which may furnish a 
plea for a few words about it. And we prefer to borrow a statement 
on the subject to any thing that we could ourselves write. Thus did 
the venerable Dr. Thompson, speak to his charge at Barre, Mass., at 
the end of a fifty years ministry, on January 11, 1854 : — 

" Often in the course of my life I have been asked how I could 
live, and support a family of eight children, upon a salary of five hun- 
dred dollars. It has long been a subject of general inquiry how the 



Ministerial Salaries. 985 

ministers of the gospel in New England could so reputably live, and 
rear and educate their children, upon their small annual stipend. How- 
ever strange, the fact is unquestionable. Ministers generally have 
lived, brought up large families, and been prosperous, upon very in- 
adequate salaries. It has been truly said that figures in this case can 
afford no solution. Arithmetic puts the balance on the wrong side. I 
know it to be so. Still, the fact above stated remains. The explana- 
tion is not as yet developed. I would meekly ascribe it to that benefi- 
cent Providence which David acknowledged and adored when he said, 
'I have been young, but now am old; yet have I not seen the 
righteous forsaken, nor his seed begging bread.' In my connection 
with this parish, I have received many gratuities, valuable both from 
the feeling which prompted the bestowment, and from their intrinsic 
worth. Living among a generous people, these frequent though small 
tokens of their remembrance and attachment, in an aggregate amount- 
ing to a great assistance, have kept the heart whole ; and I have lived 
to the present day, having always had straw and provender for the 
wayfarer, and a frugal table for hospitality — though never, till- recently, 
without a sense of obligation to the forbearance of creditors; yet, 
through a kind Providence, having had food and raiment, and every 
real necessary means of comfortable living, I have been content. And 
here truth and duty demand a tribute to the memory of her whom God 
graciously gave to be my companion and helpmeet — the mother of my 
children. If there was any thing in the manse of well-devised yet 
generous economy, of open-hearted hospitality, of orderly domestic 
arrangement, of pleasing attractions to friends and strangers, young 
and old, it is mainly due to her untiring devotedness to the welfare of 
her family, and her unceasing endeavor to deserve the love of the 
people, and secure their attachment to their minister. Of her success 
all who knew her are witnesses. And oh may her virtues, as appre- 
ciated and inscribed by her female friends on yonder marble, be ever 
alive and active in the bosoms of her daughters and her daughters' 
daughters, to the remotest posterity, till the marble shall crumble back 
to dust ! Peace and benedictions on her dear and precious memory, 
till that memory shall change to sight in that world where all tears 
are wiped from every eye, and heaven is found in the renewal and 
perfection of the purest joys of this present life !" 

A forcible, and we may add, a delightfully interesting fact, may tend 
further to illustrate this subject. The narrative relates to this year of 
grace, 1854 : — 

We learn from the Norwich (Conn.) Examiner, that the Rev. 
William Clift, pastor of the church at Stonington, finding, like not a 



986 Ministerial Salaries. 

few other ministers, his salary insufficient to meet his expenses, gave 
himself to editorial and other pen-labor, to make good the deficiency 
in his income. After working thus assiduously for the benefit of the 
church for some years, he received a call to a city church which made 
a more just allowance for ministerial support, and he felt it his duty to 
change his field of labor. To the surprise and sorrow of his people, he 
preached a plain, out-spoken sermon to them, from 1 Cor. ix. 4 : — 
" Even so hath God ordained that they who preach the gospel should 
live of the gospel," and concluded by requesting them to unite with 
him in calling a council to dissolve their connection. The church com- 
mittee, appointed to ascertain the facts, reported that Mr. Clift had in- 
curred a debt of $1500, and had been obliged to devote time and 
strength to other means of securing a support. Thereupon the church, 
contrary to general usage, with great unanimity voted to present the 
pastor with $1500 to meet past arrearages, to raise his salary from 
$800 to $1500 per annum, and to appropriate $100 a year towards a 
Pastor's Library ! It is seldom that a discourse secures so speedy and 
desirable a response from the hearers. This equally honors the con- 
gregation and compliments their pastor. 

We are aware that many persons tell us that not a few of the old 
ministers preached successfully without salaries, obtaining their living 
and that of their families by the labor of their hands. True ; but were 
their congregations so unreasonable as to demand the high education 
which they require now, or did they insist on the whole of their time 
during the week being devoted to the study and the various duties of 
the pastorate. Present demands are unreasonable, and unjust, and 
what is the result ? The last published reports of the Theological 
Schools in the United States, give the number of students connected 
with them at about one thousand four hundred, only some three hundred 
more than it was in 1838. It is estimated that there are needed annu- 
ally in this country to supply vacancies made by death and otherwise, 
from one to two thousand ministers, exclusive of the large number made 
necessary by the increase of population. 




AGENCIES EOR RELIGIOUS SOCIETIES. 

E R H A P S there is scarcely a subject which 
among the different denominations of christians, 
has excited more discussion than that of Agen- 
cies. Some great object has, we will premise, 
to be accomplished, either for our own country 
or in foreign lands ; it is necessary to interest 
all the churches in one or more denominations 
in the matter, that so sympathy and help in various ways may be ob- 
tained. It will frequently, however, happen that many of these church- 
es have no settled pastor, or if they have, he is wholly absorbed in his 
own special labors ; or has comparatively a small acquaintance with 
the particular object to be promoted ; or possibly he thinks that a 
stranger from a distance will more readily gain access to the pock- 
ets of his flock, and so cordially welcomes the agent to his house and 
his pulpit. 

But there is a difference of opinion on this matter. The agent is 
a stranger, and if not a very wise and prudent man he may injure the 
church and the pastor during the visit he comes to make ; moreover, 
his own salary and expenses will take from the object a portion, per- 
haps a considerable portion of what he collects ; and it is judged by 
many of the people that their own pastor could get more money at less 
expense, and therefore, all agencies must be discouraged. Facts, how- 
ever, long repeated, have shown that unless agents are employed, and 
that extensively, comparatively little will be done for christianizing 
our own land, or for the moral cultivation of the great field of the 
world. 

Perhaps no subject we have yet referred to is so forcibly illustra- 
ted by facts as this of Christian agency. Our only difficulty is to know 
what narratives to select and what to omit. We will take an account 
given by an agent of the American Sunday Union, who is now laboring 
in the West. We transcribe it from the thirtieth Report of that Institu- 
tion, and we are assured that multitudes will be ready to attest its ac- 
curacy ; — 

Saturday night finds us some seven miles from the missionary's 
house, in a Methodist neighborhood, where a Sunday-School is kept up 
every summer. There is preaching on the Sabbath, so that a good op- 
portunity is allowed of forming an acquaintance with the Methodist 

987 



988 Agencies for Religious Societies. 

clergyman, and also getting an audience to address. A night meeting 
is held for the special purpose of hearing about Sunday-schools, when 
our missionary tries to stir them up to love and good works. They 
use the Methodist books altogether in their Sunday-school, and he has 
nothing more to do than to bid them God-speed, and go on his way. 
It would contravene our principles, and the positive instructions of our 
missionary, to disturb a denominational school for the sake of organi- 
zing one on Union principles. Would not the result work advan- 
tageously both ways ? 

On Monday morning, our Sunday School missionary's first call is at 
a neighborhood famous for miles round as particularly immoral. He is re- 
ferred to a Mr. as the best man in the whole neighborhood. Mr. 

is ploughing in his field, and the missionary rides out to him and opens 
the case. He sits on his horse, and the farmer sits on his plough, and 
for a full hour they discuss Sunday Schools. " The best man in the 
neighborhood," has conscientious scruples about engaging in such a 
work. This business of teaching children how to read on Sunday is in 
his eyes a desecration of the day, and he will have nothing to do with 
it. There is no good school-house in the place — only an old, dilapida- 
ted building — and no room can be secured for holding a meeting. The 
missionary tells him he shall visit them again when warm weather 
comes, and shall try to organize a country school among them. The 
" best man in the whole neighborhood" takes a Sunday School placard, 
and promises to post it up in the still-house, where he is sure it will be 
seen by the whole community. 

After leaving the place, the missionary is told that, in the sum- 
mer, the favorite way of spending Sunday, is to meet at the still-house 
early in the morning, form two companies, with a leader to each, and 
then ransack the woods for snakes, lizards, etc. Both parties return 
in the evening, bringing their trophies with them, and those who have 
been least successful pay for the whiskey ! They are generally dispo- 
sed to attend on preaching where there is any ; and the missionary forms 
the design to lay hands on some good Methodist, Baptist, or Presbyte- 
rian brother, and hold a two days' meeting there by-and-by ; and when 
they are thus prepared, the Sunday-school will be presented, and he 
trusts they will be induced to engage in it. 

We have not a doubt that a Sunday-School will be welcomed there 
for the sake of those who are not big enough to roam through the 
woods in search of reptiles, nor corrupt enough to enjoy the orgies of 
the still-house ; and it would not be a new thing under the sun, if in 
time, that same Sunday-School should prove the means of turning the 



Agencies for Religious Societies. 98y 

still-house into a house of prayer, and of drawing the lizard-hunters 
from the woods into the sanctuary. 

The neighborhood next south is made up of all sorts of people. 
In visiting the families — to interest them in the project of opening a 
school, he invites them to the preliminary meeting — he finds one in 
which were the parents and eight children, grown up to be men and 
women. The father will have nothing to do with Sunday-Schools. 
No; he wouldn't go, and his children shouldn't — not they." 
"Why not?" 

" Because such schools are the occasion of a great deal of mis- 
chief. Do you mean to keep it yourself?" he asks. " How long do 
you keep it ? Three months ? Five months ? Ten months ? You teach 
grammar, do n't you ? and arithmetic, and geography, and such things?" 
He seems to be a very respectable man — well to do in the world, 
and much esteemed by his neighbors. 

"Have you got a Testament by you?', says the missionary. 
" Oh yes ; we've got Testaments. Yes ; we've got half a dozen 
of them somewhere about the house. Girls, bring a Testament to the 
gentleman, some of you." 

A Testament is produced, and the missionary opens a chapter in 
the Gospel by Matthew, and asks a few simple questions, such as a 
Sunday School teacher would be likely to ask of his class. They all 
sit about him — quiet, attentive, and gradually become more and more 
interested. Four or five verses are gone over in this way, and the old 
man has no mure objections to make to Sunday Schools ! 
"You'll come to our meeting to-night ? 
« Yes, I '11 be there !" 

And he was there, walking two miles to attend ! 
The particular point to which the missionary is next directed, is 

called Mill. He first calls upon the widow of the former owner 

of the mill. On making known his errand, she says : 

"You needn't stop here. It's time thrown away. There's 
children enough — plenty of them — but nobody to keep up a Sunday 
School. There 's only one man that prays in public, and he 's not of 
much account." 

Not disheartened by such a report of the nakedness of the land, 
the missionary proceeds to a blacksmith's shop near by, and gives out 
word that he will have a meeting about SundaySchools, in the meet- 
ing-house, that evening, and would be glad to have the good people 
come together. It is likely to be a cold, rainy night, and bad walk- 
ing and riding. Several people are at the blacksmith's shop, getting 
work done, and they promise to pass the word as they go home. The 



990 Agencies for Religious Societies. 

missionary calls on as many families as he can. They have a large 
meeting at night — old and young — but especially young men. They 
listen very attentive^ to what he has to say, and then organize a Sun- 
day School. He happens to find one other praying man than the miller's 
widow had mentioned ; and him they elect to be superintendent. 

During the business proceedings, the old woman from the mill 
rises very unceremoniously, and calls out at the top of her voice : 
" J T will do no good. You might as well stop. People in this settle- 
ment drink too much whiskey to keep up a Sunday School. They're 
a drinking set — the whole of 'em." And out of the house she went. 

It is agreed that this was a very good argument in favour of the 
school, and the people are more decided than before to go on. It is not 
doubted that they will have a school of at least one hundred members. 

We may as well pay a short visit to another land, and see how 
missionaries and agents are every where treated. 

In a volume published a short time since in England, we find a 
very striking example of the extraordinary methods which God some- 
times adopts in order to bring the wandering souls of men to himself. 
The subject of the incident was an Australian settler, with whom Mr. 
Leigh, a missionary, was brought into contact in the course of his evan- 
gelical excursions, and who had reduced himself to a state of physical 
necessity and moral degradation by the habit of intoxication. The 
singular cause which led, under Providence, to the abandonment of his 
ruinous excesses is worthy of remark, as affording a striking illustra- 
tion of that well-known passage of Scripture in which the drunkard is 
w T arned to beware of the deceitful and insidious cup, which, however 
sparkling to the eye and exciting to the taste, " At the last biteth like 
a serpent, and stingeth like an adder." 

" The Lord having raised up two or three lay helpers," says his 
biographer, " Mr. Leigh purchased a horse and began to make excur- 
sions into the country. A gentleman in Sydney expressed a wish that 
he would visit a friend of his at the settlement of Castlereagh, and 
gave him a letter of introduction. Mr. Leigh mounted his horse, and 
reached Castlereagh late in the evening. On riding up to the fence 
enclosing the premises, he observed a gentleman standing at the door. 
'Sir,' said Mr. Leigh, 'I have a letter from your friend, Mr. M., of 
Sydney ; he wishes you to allow me to preach to your people.' The 
haughty settler replied peremptorily, 'I shall do nothing of the kind/ 
' Perhaps,' said Mr. Leigh, ' you will be so kind as to allow my horse 
to remain in your yard all night, and permit me to sleep in your barn. 
I shall pay you whatever you may demand for our accommodation.' 
The gentleman repeated, in a tone and with a vehemence that settled 



Agencies for Religious Societies. 991 

the question, ' I will do nothing of the kind.' 'Do you think, inquired 
Mr. Leigh, ' that any one in the settlement will take me in for the 
night V e I think John Lees will,' said the farmer ; * he lives about 
two miles off.' 

" Mr. Leigh turned his horse, and rode, as fast as the entangling 
nature of the underwood would admit, in search of the homestead of 
John Lees. On arriving at his wood-hut, he knocked with the end 
of his whip at the door, and called out, ' Will you receive a mission- 
ary V The door opened, and out came a little stiff, ruddy lad, who 
laid hold of the bridle with one hand, and the stirrup with the other, 
and said, ' Get off, sir ! my father will be glad to see you.' Mr. Leigh 
dismounted, and entered the hut. His astonishment may well be con- 
ceived, when he observed a number of persons sitting round a three- 
legged table in the most orderly manner. Directing the attention of 
the stranger to some books that lay on the table, old Lees said, ' We 
were just going to have family worship. Perhaps you will have no 
objection to take that duty off my hands ?' ' Not at all,' said Mr. 
Leigh, and, taking up the Bible, opened it on Isaiah xxxv. : 'The 
wilderness and the solitary place shall be glad for them ; and the desert 
shall rejoice and blossom as the rose.' Here he was obliged to pause, 
and allow the tears to flow, until he could again command the power 
of utterance. He then proceeded with the second verse: 'It shall 
blossom abundantly, and rejoice even with joy and singing : the glory 
of Lebanon shall be given unto it, the excellency of Carmel and Sharon, 
they shall see the glory of the Lord, and the excellency of our God :' 
but he could proceed no further. Five minutes before, he had felt him- 
self to be a stranger in a strange land, enclosed in the woods of Aus- 
tralia at a late hour, and without a home : now he was in Bethel ; 
while the verses which he had read opened to his view the moral reno- 
vation of the world. He was quite overcome ; and his manly spirit, 
that could unbutton his waistcoat to receive the spear of the man-eater, 
was unable to breast the tide of its own feelings. The gurgling of 
restrained emotion interrupted the harmonious flow of their evening 
song, while their prayers, offered in broken sentences, were the simple 
expression of humble and adoring gratitude. When they rose from 
their knees, the farmer crossed the floor, and seizing Mr. Leigh's hand, 
squeezed it until he felt as if the blood were dropping from the points 
of his fingers. ' We have been praying for three years,' said Lees, « that 
God would send us a missionary ; now that you are come, we are right 
glad to see you. We had not even heard of your arrival in the colony.' 
After supper they retired to rest, exclaiming, 'We have seen strange 
things to-day.' 



992 Agencies for Religious Societies. 

" Next day Lees gave the missionary an account of the circura 
stances under which he became serious. He was formerly a soldier, 
belonging to the New South Wales corps. After the corps was dis- 
banded, the Government granted him a small allotment of land, with 
some other aid, to commence the ' settler's life.' He married, and soon 
had a rising family. After hard work, several acres of tall trees were 
felled by his own axe, and the timber burnt off. His live-stock in- 
creased, and he began to thrive. But his former propensity for strong 
drink, checked for a while by industry, again developed itself, and 
grew on him, till he bore all the marks of a reckless, confirmed drunk- 
ard. It happened in his case, as in a thousand others, one useful 
article after another went, till part of his land and all his live-stock 
were gone, except one pig, now fat, and ready for the knife. The un- 
happy man was contemplating the sale of this last pig, to pay off a 
debt which he had contracted for spirituous liquors, when a circum- 
stance occurred which changed the whole course of his future life, and, 
we believe, his final destiny. While in bed one night, in a sound sleep, 
his mind wandered to the usual place of conviviality : he was in the 
act of grasping the spirit-bottle to fill another glass, when, to his 
terror, he observed a snake rising out of the bottle with expanded jaws, 
and striking its fangs in all directions. Its deadly eye, flashing fire, 
was fixed upon him, and occasioned a convulsive horror, which awoke 
him ; he thanked God it was but a dream ; yet the impression then 
made upon his mind could never be obliterated. He regarded the 
whole scene as indicating the inseparable connection between intem- 
perance, suffering, and death. The more he reflected upon it, the 
more deeply was he convinced of his guilt and danger. His distress of 
mind so increased, that he resolved to go over to Windsor, a distance 
of twelve miles, to consult the assistant colonial chaplain. That gen- 
tleman spoke earnestly and kindly to him, recommending the reading 
of the Scriptures, much prayer, and a believing appropriation of the 
promised mercy of God in Christ Jesus. ' Having obtained help of God,' 
he continued in the diligent use of these means up to the time of Mr. 
Leigh's arrival." 

Probably no American clergyman is so well known throughout 
Europe as the Rev. Robert Baird, D. D., whose portrait we here place 
before the reader. For extent of travel, knowledge of ecclesiastical 
statistics, and a love for Christians of every class he stands without a 
rival. He is the son of a sturdy Pennsylvania farmer near Brownsville, 
where he was born in 1798. In his early life he combined hard labor 
with hard study, and at eighteen entered at Washington college, after 
which he successfully studied Theology at Princeton. As a pastor, an 




FvEY. Robert Baird, D. D. 



63 



993 



Agencies for Religious Societies. 995 

agent of numerous societies, an editor, and an advocate of Temperance, 
his labors have produced vast benefits to mankind. Ten times has he 
crossed the Atlantic to advance temperance, Christian union, and other 
important objects. His manners are bland and kind, his address at- 
tractive and winning ; and, in a word, he seems to have been raised up 
for the special labors in which he has long been engaged as a most 
zealous and devoted agent. 

In reference to one matter we believe the worthy Doctor has 
somewhat lessened his popularity in England. Finding in his last visit 
to that land, that some, of its clergy were desirous to do what they 
could to degrade our country, the worthy doctor, in his own good na- 
tured style, pointed out to them a few things among themselves which 
they ought to correct before they sought our reformation. They were 
surprised to hear an American talk to John Bull's children as he did ; 
and as they have not denied his statements, we hope they are working 
out their own reformation. 

We propose to insert here an article which will partially illustrate 
the benefits of the agency system in another way, for every one will 
perceive that many of the following sums would have been much smaller 
but for the labors of travelling agents. We have by no means inclu- 
ded all the societies of this kind, nor can we state the amounts of 1854, 
as very few of the societies have yet published their Reports for this 
year. Here, however, are the receipts of several of the principal Be- 
nevolent Societies for the year 1851, '52 and '53, as reported at the An- 
niversaries in each year : 

American Bible Society, 
American Tract Society, 
American Sunday School Union 
Am. Board of Foreign Missions 
Am. Home Missionary Society, 
Am. and Foreign Christian Union, 
American Education Society, 
Presb. Board of For. Missions, 
Presb. Board of Home Missions, 
Presb. Board of Publication, 
Presbyterian Board of Education, 
Seamen's Friend Society, 
Female Guardian Society, 
Soc. for Amel. Con. of the Jews, 
Meth. Mis. Soc. (Foreign & Home,) 
Total, 



1851. 


1852. 


1S53. 


8276,882 


308,744 


345,542 


310,617 


342,858 


375,285 


182,840 


193,846 


217,014 


185,500 


211,062 


209,353 


150,940 


160,062 


171,734 


,, 56,265 


56,649 


67,507 




20,063 


22,447 


140,221 


145,059 


153,855 


82,818 


81,748 


85,655 


80,087 


97,063 


99,531 


37,376 


39,735 


42,623 


20,309 


28,660 


25,283 


16,030, 


14,490 


18,195 


10,968 


12,726 


13,269 


ie,) 




165,000 


$1,551,753 


1,712,765 


2,013,293 



996 Agencies for Religious Societies. 

We think that these facts will tend to show that the money col- 
lected by agencies is not a small sum, though we should rather choose to 
rely on the argument for employing them drawn from the good they effect 
in attracting the public attention to religion, and in a thousand different 
ways advancing the prosperity of the. various churches they visit. Let 
us close with a single additional illustration of this character, which 
it may be confidently asserted, is but a specimen of facts which might 
be enumerated by hundreds. 

While the late Rev. Dr. Coke, an eminently devoted clergyman 
connected with the early days of Methodism in this country, was 
once attempting to cross a river, he missed the ford, and got into deep 
water, he and his horse were carried down the stream, and were in 
considerable danger ; he caught hold of a bough, and with some dif- 
ficulty got upon dry land, but his horse was carried down the stream 
and was supposed to be lost. After drying his clothes in the sun, he 
set out on foot, and at length met a man, who directed him to the 
nearest village, telling him to inquire for a lady, whose name he men- 
tioned, from whom he had no doubt he would receive kind treatment. 
Dr. Coke at length found the good lady's house, and received all the 
kindness and attention she could show him ; messengers were sent af- 
ter his horse, which was finally recovered and brought back. The next 
morning he took leave of his kind hostess and proceeded on his journey. 

Five years elapsed, and Dr. Coke was again executing his great 
agency of extending the cause of Religion in that same neighborhood. 
As he was on his way to one of the provincial conferences of his breth- 
ren, in company with about thirty persons, a young man requested the 
favor of being allowed to converse with him, to which the worthy 
doctor, with his usual politeness assented. The young man asked 
him if he recollected being in such a particular place at such a time 
five years before ; to which he replied in the affirmative. 

" And do you recollect, sir, in attempting to cross the river being 
nearly drowned, and being directed for shelter to a lady's house?" 
mentioning her name. 

' I remember it quite well, and never shall I forget the kindness 
which she showed me." 

" And do you remember when you left, leaving a tract at that 
lady's house ?" 

" I do not recollect that, but it is very possible I might do so." 

"Yes sir/' said the young man, "you did leave a tract there, 
which that lady read, and the Lord blessed the reading of it to the 
conversion of her soul ; it was also the means of the conversion of sev- 
eral of her children, and neighbors, and there is now a flourishing 



Agencies for Religious Societies. 997 

Christian society in that village." The warm tears which flowed 
clown the cheeks of the doctor showed something of the feelings of his 
heart, which were not suppressed when the young man resumed, "I 
have not, sir, quite told you all. I am one of that lady's children, and 
owe my conversion to God, to the gracious influence with which He 
accompanied the reading of that tract to my soul, and I am now, Dr. 
Coke, on my way to Conference, to be proposed as a preacher.' 



mnum 





781 AM ER I C A N SU N D AY S CHO L U NION.™" 

53 If ^sss 




Chestnut Street, Philadelphia. 



SUNDAY SCHOOLS AND THE SUNDAY SCHOOL UNION. 




O B E R T RAIKES walked through the streets 
A of his native city,— Gloucester, England,— in the 
year 1781, and noticed, with a sad heart, the hun- 
dreds of children, neglected, mischievous, vicious, 
wandering wildly through the streets, and roaming into the 
neighboring suburbs and fields, on the Sabbath-day. With 
the inquisitiveness of a benevolent mind, he asked himself, 
"What can be done to instruct and benefit these children?'' 
He hired a room, employed teachers, at twenty-four cents a day, to 
instruct the children that might be gathered, and thus laid the founda- 
tion of our present noble Sabbath School system. What mighty results 
flow from little beginnings ! 

The following lines appeared in an English Magazine a few years 
after the establishment of Sabbath Schools in England. 
998 



Sunday Schools. 999 

By arts unknown, or unessayed before, 

To shed instruction o'er a sinking land, 
Of ignorance the labyrinth to explore, 

And lead to knowledge with a liberal hand — 

Where dawned the thought ? From heaven itself it came, 

And future ages shall its power confess ; 
Crowds yet unborn its virtues shall proclaim, 

And tongues yet silent its kind influence bless. 

Spirit of purest love ! with ardent eyes 
We mark' where first that sacred influence springs ; 

Armed with celestial power, o'er earth it flies, 
Benignly flies — with " Healing on its wings." 

This is our moral system — this appears 

Another planet ; and in time shall shine, 
The world's chief wonder, when progressive years 

With growing zeal, shall perfect the design. 

Him no enthusiast's hasty zeal shall praise ; 

But steady judgment and reflection cool 
To him shall vote the never-fading bays, 

Who urged, who planned, who formed the Sunday-school. 

A parliamentary paper recently published contains a return of the 
number of scholars in day and Sunday Schools in England and Wales, 
in the years 1818, 1833, and 1851. It appears from this return that 
in 1818, when the population of the kingdom amounted to 11,642,683 
there were in England 19,230 day-schools, with 674,883 scholars, and 
5,463 Sunday-schools, with 477,225 scholars. In 1833 the population 
was estimated at 14,386,415 ; number of day-schools 38,971, with 
1,176,947 scholars, and 16,828 Sunday Schools, with 1,548,890 
scholars. In 1851 the population was 17,927,609 ; there were 46,114 
day-schools, 2,144,372 scholars, and 23,498 Sunday-schools, with 
2,407,409 scholars. The proportion of day-scholars to the population 
in the years mentioned was as follows : — In 1818, one in 17-25 ; in 
1833, one in 11-27 ; and in 1851, one in 8-36. The proportion of 
Sunday-scholars to the population was, in 1818, one in 24-46 ; in 1833, 
one in 9-20 ; and in 1851, one in 7-45. 

With a Sonnet addressed to Raikes we will close our reference to 
Sunday Schools in England : — 

Not the loud brazen trump of worldly fame, 
Shall thunder down to distant times thy name ; 
Nor shall it figure on that lengthened scroll, 
Where warriors blazon on the war-stained roll : 



1000 Sunday Schools. 

No pompous pillar pointing to the skies, 

O'er thy much honored bones shall proudly rise ; 

Nor shall thy statue, finely chiseled stand, 

To prompt the applauses of a wondering land : 

No— thine are triumphs of a higher sort, 

By gratitude and strong affection taught ; 

Poor thoughtless sinners, turned to wisdom's ways, 

In ages yet unborn, shall speak thy praise, 

For such a name, how many a mighty one 

Would gladly drop his own, forgotten down ! 

The first permanent Sunday-school organization in the United 
States, of which we have any authentic record, was The First-day or 
Sunday-School Society. It was established in Philadelphia, January 
11, 1791. Those who united in the enterprise were of different de- 
nominations of Christians. Among them were several members of the 
Society of Friends, and the late Right Rev. Bishop White of the 
Protestant Episcopal Church of the Unifed States was its first presi- 
dent, and held the office till his decease. 

The first article of the constitution of this society required that the 
instruction given in the schools established under its auspices, or re- 
ceiving its beneficence, should be " Confined to reading and writing 
from the Bible, and such other moral and religious books as the so- 
ciety may from time to time direct." The teachers were paid for their 
services. This society still remains in existence, though it has had no 
school under its care since December, 1819. Its chief office, at present, 
is to take care of a small fund which has accumulated from legacies 
and subscriptions, and to distribute the income, about three hundred 
dollars per annum, in appropriate donations of books to needy Sunday- 
schools in Philadelphia and its environs. Such aid has been the means 
of strengthening and encouraging many feeble schools. 

The New York Sunday-School Union was instituted February 26, 
1816, and its design was to " Encourage and assist those engaged in 
the superintendance and instruction of Sunday Schools, to promote the 
establishment of new schools, to improve the method of teaching and 
to unite the Christian feelings, the counsels and labors of persons of 
different denominations in these benovolent undertakings." There is 
probably no local Sunday School organization in the United States 
better conducted or more active than this. Their annual reports are 
regularly issued, and afford very valuable information respecting the 
details of Sunday School labor and success. 

The Philadelphia Sunday and Adult School Union was formed 
May 26, 1817, and its leading design, as expressed in the constitution, 
was to " Cultivate unity and charity among those of different names,— 



buNDAY Schools. 1001 

to ascertain the extent of gratuitous instruction in Sunday and Adult 
Schools, — to promote their establishment in the city and in the villages 
in the country ; to give more effect to Christian exertion in genera], 
and to encourage and strengthen each other in the cause of the Re- 
deemer." The association embraced the members of the several Sun- 
day and Adult School Societies of the city of Philadelphia and other 
parts of the State of Pennsylvania. 

These three associations were quite local in their operations and 
influence. All of them, however, recognised the Union principle as 
the basis of their organization, and sought to inculcate, chiefly on the 
minds of children and youth, the great truths of the gospel which were 
received by all the evangelical denominations. 

After a useful career of seven years, the Philadelphia Sunday and 
Adult School Union, in obedience to a loud call for a new and more 
general organization, was merged in the American Sunday School 
Union. The suggestion of forming such an association first came from 
New York, and on the 25th of May, 1824, the society was formed in 
Philadelphia. 

The grand principle on which the Union was organized and has 
ever been conducted, resolves itself into these elements: 

1. That the essential truths of Protestant Christianity are held in 
common by all evangelical denominations — such as Presbyterians, 
Congregationalists, Baptists, Episcopalians, Reformed Dutch, etc., etc. 

2. That to promulgate these, especially among ignorant and 
neglected children and youth, is an object of such general interest that 
religious people, whatever their creed or sect, may well unite to ad- 
vance it. 

3. That in the multiplicity and variety of religious persuasions, 
prevailing in those communities where Sunday Schools are especially 
needed, it would be nearly and often quite impracticable for any one 
denomination to sustain a school which the children of other denomi- 
nations would be disposed to attend; and hence, 

4. It was necessary that persons of various denominations should 
combine as a union, and to secure the confidence of all that the agen- 
cies they countenance and the books they receive are such as would 
be generally approved. 

The Union thus organized has always pursued five distinct ob- 
jects : — 

I. To concentrate the efforts of Sabbath School societies in differ- 
ent sections of our country. 

II. To strengthen the hands of the friends of religious instruction 
on the Lord's day. 



1002 Sunday Schools. 

III. To disseminate useful information. 

IV. To circulate moral and religious publications in every part of 
the land. And lastly, though chiefly, 

V. To endeavor to plant a Sunday School wherever there is a 
population. 

The Missionary labors of the Society are entirely distinct from 
the publishing department. Indeed, the latter is quite subordinate to 
the former. As a missionary institution, the Society has two chief ob- 
jects : 1. To open new Sunday Schools in neighborhoods and settle- 
ments where they would not otherwise be established ; and, 2. To sup- 
ply them with means of carrying on the schools successfully, when thus 
begun. 

In the prosecution of these objects, the first obstacle to be over- 
come is the existence of various creeds and conflicting religious opin- 
ions and usages — especially in those districts of the country where the 
influence of Sunday Schools is most needed. 

With this view the Union principle is preserved in all departments 
of the Society's business, — principal and subordinate. In their local 
and itinerant agencies for the distributions of books, or the opening of 
schools, persons of all evangelical denominations are employed. The 
Committee of Publication, consisting of fourteen persons, without whose 
sanction nothing can receive the imprint of the Society, must have upon 
it persons from at least four different denominations, and not more than 
three from any one denomination. 

The funds out of which the American Sunday School Union are 
enabled to supply missionary labor and to furnish poor Sunday Schools 
with books, with which to commence operations, are collected from the 
various evangelical churches. 

The agents who are charged with this service are almost exclu- 
sively clergymen, and are remunerated for their labors. The number 
of persons employed in the organizing of schools and supplying the 
destitute with means of instruction, is about one hundred, but most of 
these are in service only for those parts of the year that are favorable 
to such a work. 

The American Sunday School Union now publish upwards of 
seven hundred bound volumes — the largest part of which have been 
written for the Society by American men and women — clergymen and 
laymen — and, with a few exceptions, are all appropriate to further the 
great end of Sunday School instruction. The whole number of the 
Society's publications is nearly two thousand. 

One of the important features of the Society's operations is the 



Sunday Schools. 1003 

issuing of very cheap libraries for popular as well as Sunday School 
and juvenile reading. 

The usefulness of Sunday-Schools wherever they have been or- 
ganized and have existed but a few years, is beyond all calculation. 
Here are a few facts selected from many hundreds : — 

It has been found that an interest in religious subjects has been 
awakened to a considerable extent in new schools, where the advanta- 
ges of instruction were as yet very limited. It would seem as if God 
sent down upon them an early and abundant blessing, lest indolence or 

unbelief should gain an advantage over them. Feeble bands Of teach- 
es O 

ers in remote and obscure places have been made glad in God their 
King, and songs of joy and deliverance have broken forth from the 
children under their care. 

There have been striking instances of the action and reaction of 
the spirit of revivals on schools, and on the community. Sometimes a 
school has been established with great difficulty, and languished, 
through the coldness and apathy of teachers. A revival of religion in 
the region round about has thrown life and energy into the school, and 
the teachers have gone on their way with new zeal. In other cases, a 
school has been surrounded by formal and worldly professors. A revi- 
val has commenced among the teachers and children, spread through 
the church and town, and brought to life a body of active and devoted 
friends to the Sunday-School. So that it should be known, to the 
praise and glory of God's grace, that few, if any, instances have yet 
occurred in which a revival of religion has not either commenced in the 
Sunday School, or embraced the Sunday School in its progress. 

The first Sunday School in Yirginia, was organized and opened in 
Lynchburg in 1816. The Virginian of that place in 1849, related the 
following interesting facts in connection therewith : 

"In a very short time two hundred scholars of both sexes, were 
collected, many of whom had no other opportunity of acquiring the 
slightest education. It is not possible to say what amount of good 
may have been done by even a single year's operation of the School. 
We confine ourselves to an allusion to two cases, whieh have been 
broucrht to our notice. Among the first scholars who attended was a 
slim, spare youth, who manifested a capacity and desire of improve- 
ment. That youth grew up — removed to the West — studied law, and 
has long been known to the nation, as the Hon, William Allen, late 
Senator of the United States from the State of Ohio. In the second 
year of the school, there was entered as a scholar a younger boy of 
prepossessing appearance and deportment. He was the son of one of 
the persons named as the founders of the School, and is now the Hon. 



1004 Sunday Schools. 

Isaac P. Walker, Senator in Congress from the State of Wisconsin. 
Two members of the Senate of the United States, therefore, during the 
last session, were among the first pupils of the first Sunday School es- 
tablished in our town, and as we believe, in the State." 

From a late report of the Lowell Mass. Union, which embraces 
ten out of the fourteen religious societies of the place, it appears that 
the number of teachers and scholars connected with the ten schools, at 
the time of making the report, was 5,369. About three-fourths of the 
scholars are females. A large proportion of the latter are over fifteen 
years of age, and consist of girls employed in the mills. More than 
■five hundred of these scholars have, during the past year, become per- 
sonally interested in religion, and more than six hundred have joined 
the several churches. 

From an historical sketch of the Sunday School attached to the 
Brick Church in Rochester, N. Y., we learn that in a period of sixteen 
years, more than four hundred teachers were engaged, and over three 
thousand different children taught. Four hundred and thirty persons 
from the school have united with that church, 126 teachers and 304 
scholars, besides many that have gone to other places, carrying with 
them an influence that will long be felt. 

All this mighty influence has not cost the church more than thirty 
dollars a year, which would be less than ten cents a year to each scho- 
lar. There are scholars in the school that have been taught sixteen 
years at ten cents a year, which would amount to but one dollar and 
sixty cents, for more than two whole years of Sabbaths, or about 
seventy-five cents for the same amount of time that in any of the cheap- 
est kind of select schools would cost not less than twelve dollars. 

Further to illustrate the usefulness of Sunday Schools, we extract 
a few passages from various reports of the society's missionaries in our 
western States : — 

The Sunday Schools go before, and in a hundred places where 
the minister cannot yet be sent 5 or supported if sent, they plant the 
seed which germinates and not unfrequently matures into a church of 
Jesus Christ* Several young churches in Illinois, of good promise, are 
known to have had their origin in such schools, organized within the 
last three years. A young lady moved from St. Louis last winter into 
one of the interior counties of Missouri where there had been no preach- 
ing and no Sunday School. In June last, she wrote to me that she 
had established a Sunday School. " The first Sunday," she says, "I 
had eleven scholars. Each succeeding Sabbath has increased the 
number, until I can say with delight that to-day I have had twenty- 
six boys and twelve girls. All denominations manifest an interest in 



Sunday Schools. 1005 

its success. We number from six to eight teachers. I cannot find a 
praying superintendent, so you will oblige me by sending me a book 
of Sunday School prayers. I have no claims upon you for a library; 
but the people here are unable to purchase one, and there is no section 
of the country, I presume, where there is more need of religious in- 
struction than here. You will see the great importance of our having 
a library, and if you can lend me a helping hand I am sure you will." 

A few weeks after, her brother, who resides in St. Louis, called 
on me to inquire if I knew of a minister who could be got to go down 
and settle among them. His sister had written to make the inquiry. 
She stated that the people thought that they could give his board, and 
they would do what else they could. From the frequency of such in- 
quiries where schools have been established, it is obvious that Sunday 
Schools awaken and foster a desire for the regular institutions and 
ordinances of the gospel, a desire w T hich God will not suffer to die out 
till it is satisfied. I verily believe, that if a Sunday School could be 
established in every neighborhood of this great valley, that this vast 
population would not be long without churches and pastors and 
teachers. 

A good many of our schools have largely shared in the divine 
blessing. I have been present at a communion season during the past 
season, where fifty-five were added to the church, seventeen of whom 
were children and youth from the Sunday School, and another where 
twenty-six were added, thirteen of whom were children and youth 
from the Sunday School. One of our missionaries who has been labor- 
ing in the western counties of Mississippi, writes as follows: — " The 
Sunday Schools organized are doing great good. A large number of 
the scholars have embraced religion this fall. We have never had 
such a glorious work of grace in this region before. Several hundred 
have found the Lord — perhaps five hundred within the bounds of my 
operations," etc. 

Any man who will take the pains to inquire, will satisfy himself 
that a very large proportion of the active, intelligent piety of the West 
was first conceived and matured in the Sunday Schools that were es- 
tablished by the American Sunday School Union in 1831, 1832, and 
1833, and many churches can be traced to the same origin. 

The revivals with which the West has been blessed for the last 
ten years, have frequently, if not always, commenced in the Sunday 
Schools, and have always gathered more or less from this fold of the 
lambs. Thus has God given his approving smiles. 

The agency of the library in interesting and improving the scholars 
can never be over-estimated. By reading our books they imbibe a 



1006 Sunday Schools. 

taste for religious works, and for the sake of getting a book, their 
regular attendance upon the school is secured. The revelations of 
eternity will show the good influence and moral power of these libra- 
ries on the intellect and heart of our western youth. Then, amid the 
brightness of eternal day, will be seen multitudes who commenced the 
way to heaven with a little Sunday School book in their hands. This 
blessed stream of the water of life is deepening and widening ; its 
healthful flood is flowing onward. Our log-cabin Sunday Schools are 
so many reservoirs scattered over our valleys. Every Sunday School 
is a distributing reservoir ; there twenty to fifty families, from one 
hundred to three hundred immortal souls, are supplied with the living 
waters, of which, if a man drink, he shall never die. 

I have long felt a lively interest in the various plans of benevo- 
lent effort for the valley of the Mississippi ; nor has a residence of 
eleven years by any means lessened my early interest. Though doing 
business in the city of St. Louis, I have often been called to travel 
through Missouri, Illinois, Iowa, and South- Western Wisconsin, and I 
have thus enjoyed an opportunity to see the state of society, and watch 
the effects of various efforts made for the salvation of the West. 

I spent the summer of 1842 in the country, in a county where 
there were no houses of worship out of the county seat, except one 
small Methodist church, and that supplied with a minister only occa- 
sionally. Yery little effort had been made in the cause of Sunday 
Schools out of town. A society was formed of all " Who were willing 
to aid in sustaining schools in the country." This done, eleven Sun- 
day Schools were formed and sustained by laymen from several Ortho- 
dox churches at the county seat, although there were six ministers 
living there. 

The Sunday Schools were established from two and a half to fif- 
teen miles from the county seat, and all but three or four are sustain- 
ed, and doing much good. At one of the stations a church has since 
been formed, and three others have become so strong as to begin to at- 
tract attention, with occasional preaching. There are in that section, 
and many other sections of the country, Sunday Schools that have been 
sustained by laymen alone, with perhaps an occasional sermon in the 
rude house fitted up for the Sunday School. Probably one half, if not 
three-fourths of the Sunday Schools in the West and South- West were 
formed and are still held where there are no houses of worship — a 
place very desirable but not indispensable in securing the proper train- 
ing of the young. Like efforts have produced like results in very 
many, yes, in hundreds of places that could be named, giving promise 
of as great permanency as the truth they have studied and learned, 



Sunday Schools. 1007 

never to forget. Time will never develope the value of these Sun- 
day Schools, but eternity will, and richly reward the reapers of this 
field. 

We have comparatively few Sunday Schools but such as are or 
have been " Union Schools." This applies, as a general rule, in refer- 
ference to all our country schools. In many places that I have often 
visited, " Union Schools" have been sustained for several years, until 
the increase of scholars and religious influence has made it advisable to 
separate, that denominations might exert their full influence. Most of 
the schools referred to in the county where I spent the summer of 1842, 
were " Union Schools" — a union of teachers as well as scholars, from 
five denominations — and I feel fully satisfied this is the most desirable 
plan in the country, and especially in our sparse settlements. Where 
there is a church organized sufficient to sustain a Sunday School by 
themselves, it is well to do so, unless, as it frequently happens, other 
denominations are too weak, and desire " Union." But great care 
must be used in " Union Schools" among us, to make no allusions 
to denominations, as the people of the West and South- West also are 
very decided in their preference for " our church." In most, if not all 
of these " Union Schools," the books of the American Sunday School 
Union have been used, and that with universal satisfaction. 

From my extensive intercourse with the people of Missouri, Illinois 
and Iowa, for the last twelve years, and my knowledge of their condi- 
tion, I am of opinion, that so far as regards a vast majority of the mil- 
lion and a half who are scattered over these States, a thousand dollars 
expended at the present time in establishing Sunday Schools will do 
more to diffuse the knowledge of the gospel among the masses than 
twice that amount in any other way of which I have any knowledge. 

Closely connected with this subject is another, which it would be 
unpardonable to omit a reference to ; we mean 

Infant Sabbath Schools. 

" And infant voices shall proclaim 
Their early blessings on his name." 

No organization of benevolent effort can be more deeply interest- 
ing than this ; and sincerely should we pity those who can enter the 
room and look on the scores, or perhaps hundreds of children, very 
young children, with open cheerful countenances smiling delight on all 
around, showing intense interest in the acquirement of knowledge, and 
truly joyful in imparting it. But most of all are we charmed as we 
hear them chant the praises of God and the Saviour of sinners. Their 



1008 Sunday Schools. 

speaking looks tell us that they are far more sincere in all this than 
very many much older personages. We could never hear the well 
known " O that '11 be joyful " from their infant lips without a tear, 
nor without a fervent prayer that the anticipated joyful meeting may 
indeed be realized. 

We have once or twice lately heard the question asked, " Where 
did the infant school originate ?" We believe the answer must be — 
" In St. Andrew's Episcopal Church, in the city of Philadelphia." At 
all events the life of the late excellent Dr. G. T. Bedell, the founder 
and first rector of St. Andrews, by the Rev. Dr. Tyng, contains the 
following passage from the pen of Dr. Bedell: — 

" One circumstance comes into the history of the year 1827, 
which will always be considered as not only forming an era in the his- 
tory of our own schools, but an era in the general history of Sunday 
Schools. We allude to the establishment of the Infant School, the first 
meeting of which was on the 20th of September of that year. We 
think that the members of the Berean Society, will enjoy the high sa- 
tisfaction of having established the first Infant Sunday School known 
in the United States, and, as far as we are apprized, in the world. 
Its organization was of course at first imperfect, as it w r as composed 
of those boys from the Sunday Schools who w r ere unable to read, with- 
out any very special reference to their age. The number composing 
this school at the outset was forty, under the care of Mr. Asheton 
Claxton, under whose charge the School remained for some years. 
This School grew rapidly in public favor, and on the closing Sunday 
in the year, the number of scholars amounted to eighty-four in at- 
tendance.-" 

Every Sabbath School should have, as a sort of elementary de- 
partment, the Infant School, to receive and train, by appropriate 
means, the very little children who are not sufficiently advanced in age 
or knowledge to profit by the exercises of the general school. This, 
too, serves the double purpose of relieving the main school of a very 
troublesome class of pupils, not easily provided for in common with 
older ones ; and to prepare them to enter the principal school with 
greater advantage to themselves and to all concerned. 

The Infant School-room may be fitted up at a small expense, only 
requiring a gallery, or series of seats, rising one above the other, so 
that all the pupils can see and be seen very distinctly at one glance. 
Care is to be taken that the benches may be low enough, and so con- 
structed as to be quite easy to children of tender age. A few words 
of instruction, and simple lessons of religion and morality, illustrated 
by pictures and varied by singing some lively tunes adapted to infant 






Sunday Schools. 1009 

ideas and expressions, supply the principal wants of such a school or 
class. Impressions made by such means at that period are in- 
effaceable. 

At the commencement of this article we present our readers with 
a cut of the stately edifice recently completed on the South side of 
Chestnut street, between Eleventh and Twelfth streets, Philadelphia, 
for the American Sunday School Union. The Union has taken posses- 
sion of its new and splendid quarters, after having occupied the old 
location, below Seventh street, for nearly a quarter of a century. 

The new buildings occupy a lot thirty feet wide, by two hundred 
and twenty-nine feet in depth, extending back to George street. 

The main building on the Chestnut street front extends to a depth 
of eighty feet, and on the George street front is a warehouse, one hun- 
dred feet deep, both occupying the entire width of the lot, leaving an 
interval between the principal buildings of forty-nine feet, appropriated 
to the counting-room and other apartments, which are lighted by a 
sky-light. 

The front on Chestnut street, of which an accurate view is pre- 
sented in our engraving, is appropriate and imposing. The design pre- 
sents an entire facade, from the pavement to the top of the main cor- 
nice, of Quincy granite, cut in the Lombard style. 

The Thirtieth Anniversary of this institution was held in Phila- 
delphia, on May 16, 1854. It has employed during the year 322 mis- 
sionaries, for various periods of time, in thirty States and Territories. 
These men have established, 2012 new schools, and have visited and 
revived 2961 others, containing in all 39,112 teachers and 235,975 
scholars. They have sold or given away religious books to the value 
of $47,707. 

As a missionary institution, the Society has two great objects : 
1. To open new Sunday Schools in the neighborhoods and settlements 
where they would not otherwise be established ; visiting and reviving 
Sunday Schools already commenced ; and 2. To supply them with books 
for carrying on the schools successfully, when begun. 

The amount expended for missionary and agency labors, and for the 
gratuitous distributions of books and tracts during the year is $68,822. 

From the exhibit made on the occasion it appears, that the receipts 
for the year were as follows : 

Total $296,624 66— of which $55,848 40 were donations, and 
$10,617 12 legacies ; $179,315 99 for sales and in payment of debts, 
etc. ; from tenants renting rooms of the society, $2,167 83 ; loans re- 
ceived, $100 00 j donations for the new building, $9,048 30 ; from sale 

64 



1010 Sunday Schools. 

of the building, 146 Chesnut street, $57,000 less $20,913 46 mortgage 
and interest paid : balances from last year, $3,440 66. 

We will close with a paragraph on the claims of these institutions 
on the special regard of christian pastors of all denominations. 

The minister of the gospel who does not find a valuable auxiliary 
in his Sunday School, has occasion to ask whether the fault does not 
lie with himself. Does he frequently visit the schools ? Does he ex- 
ercise that pastoral supervision over them which is his admitted prero- 
gative ? Does he counsel with superintendents and teachers, and aid 
them by his superior knowledge and experience? And does he urge 
upon parents the duties incumbent on them in regard to this institution ? 

It is possible to conceive of a case in which, from some perverse- 
ness of temper, a superintendent should array himself against the minis- 
ter of the parish. But as this is an unnatural and unwarantable posture, 
so we believe it to be very rare ; and no such case has ever come to the 
knowledge of the writer. There are various ways in which a faithful 
clergyman may find great help from flourishing Sunday Schools. Not 
to dwell on the obvious truth, that whatever increases the knowledge 
and morality of the young, conduces in the same degree to the success- 
ful labors of the ministry, I may hint at several particulars in respect to 
which the pastor may find efficient relief. 

1. The Sunday School offers an easy method of becoming ac- 
quainted with an important class of persons, engaged as teachers. 
These are, in almost all cases, the very persons whom a wise pastor 
should desire to embrace within his acquaintance, and employ in the 
service of the church. They are generally young, active, intelligent, 
and pious. They are precisely those who can be most advantageously 
employed in works of benevolence. The minister has it in his power 
to confer with these persons every Lord's day, and if this opportu- 
nity is improved, it will doubtless result in a pleasant and profitable 
connection. 

2. The Sunday School affords an opportunity of learning the state 
of the whole congregation, or of the district represented by it. The 
pastor meets his church every week, it is true ; but there is neither 
time nor facility for conversation. In the school he may talk with any 
pupil whom he selects. He may learn who are sick, who are in want, 
who are inquiring, and, in a word, everything necessary to direct the 
labors of the coming week. 

3. The Sunday School gives the pastor access to many houses 
which he would not otherwise reach. Parents are best reached through 
their children. Many children go to Sunday School, whose parents 
never go to church. The Bible, the religious book or journal, and 






Sunday Schools. 1011 

the tract, may here be thrown on a current which will bear it to the 
most hopeless characters. 

4. The Sunday School opens a door for preaching the gospel di- 
rectly to children. This is an important consideration. Every one 
who is in the habit of making inquiries in his family, after their return 
from public worship, knows that most of our sermons are lost upon 
little children. From many whole discourses they derive not one idea. 
The greater the sermon, as the phrase is generally understood, the less 
profitable to the ignorant. Yet children have souls. Children may 
be converted, and have been converted. The gospel ought, therefore, 
to be preached to them. And as few of our churches have adopted the 
delightful Moravian practice of " children's meetings," there is no place 
where a pastor can reach the lambs of his flock so readily as the Sun- 
day School 

5. In the Sunday School the clergyman may learn important 
lessons in preaching. It is not my wish to offend the dignity of the 
honored clergy. Yet is is not denied, that they sometimes shoot over 
the heads of their people. There is sometimes observable in them a ten- 
dency to difficult words, and involved sentences, if not to philosophical 
refinements. That which is unintelligible to a clever child, will be 
unintelligible to a goodly number of adults. The doctrine may be 
sound, the argument irrefragable, the exhortation appropriate, but it is in 
a strange language : the child and the servant get no idea. The best 
regimen for a preacher who tends to soar, is a course of preaching to 
little children. He need not speak in monosyllables : however fit this 
might be in a spelling-lesson, every man who has had much nursery 
practice, knows that words may be long and yet easy. Most boys un- 
derstand gingerbread as easily as elf, or fay, or curt. But he must 
speak intelligibly, or he will find his hearers asleep or intractable. 
Let him sometimes dispense the pure milk of the word to babes, and he 
will find it redound to the efficacy of his more elaborate ministrations. 

There can be no question that ministers and officers of churches, 
and the whole body of the elder members of our churches, both male 
and female, are much less generally engaged in the prosecution of Sun- 
day School labor than could be desired and expected. 

Every truly pious and intelligent Sabbath School teacher will 
desire to act under the inspection, as well as with the entire and cor- 
dial approbation not only of the parents, whose children he instructs, 
but of the minister in whose congregation he labors, and whose aux- 
iliary he desires to be in gathering and feeding the lambs of the flock 
of Christ. 

The work of training up the rising generation for the service and 



1012 Sunday Schools. 

glory of God, without interfering with parental and individual obliga- 
tion, or in any way diminishing the mighty sum of it, is the duty of 
the church, the whole church of Christ ! nor can she transfer her so- 
lemn responsibility to other hands. To neglect her duty and to leave 
her work to others, will be to betray her trust, thin her ranks, cloud 
her glories, dry up the stream of her richest mercies, and call down 
the displeasure of her insulted Lord. 

We regard it as one of the most interesting and peculiar features 
of the Sunday School system, that it provides a place in which the 
services of laymen may be most efficiently employed for the building 
up of the Redeemer's kingdom without encroaching in any manner 
upon the rights or province of his appointed ministers. And it is 
another feature, perhaps not less interesting and peculiar, that the 
influence of the church and her ministry can be brought to bear fully 
and happily upon the Sunday School, without any undue interference. 
If, on the one hand, ministers and other officers of churches would in- 
terest themselves in the plans and proceedings of the Sunday School, 
giving to them a prominent place among the objects of inquiry and 
interest, and regarding them, in works as well as in words, as one of 
the hopes and stays of the church ; and if, on the other hand, the 
Sunday School would look to the church and her ministry for counsel 
and co-operation, and cherish towards them a spirit of unvarying kind- 
ness and confidence, there is reason to believe that the relations of 
both would be greatly improved. 

It is through the teachers chiefly that the influence of a faithful, 
discreet, intelligent ministry is felt upon the school, and it is the min- 
istry chiefly who give the tone to the Sunday School feeling of the 
church. It is a matter of the first importance, therefore, that all these 
parties should understand and advance the common interest. All of 
us are but subordinate agents in the prosecution of the work, and we 
should rejoice that the institution we cherish is so manifestly sustained 
and prospered by the unchangeable Being on whose promises the 
church itself rests her hope of final triumph and glory. 




Laueel Hill Cemetery, Philadelphia. 



CHRISTIAN CEMETERIES. 



H E evils resulting from 
crowded cemeteries in the 
midst of populous cities, not 
only in a physical, but even 
in a moral point of view, 
must be too obvious to re- 
quire any specification here. 
Their natural tendency to 
generate and diffuse infec- 
tion, has often been alarm- 
ingly and fatally felt; while 
the practice of burying in 
churches, and places appro- 
priated for religious worship, seems to be peculiarly reprehensible — 
not merely on account of the superstitious feelings in which the custom 
originated, but from the glaring violation of propriety, and often of de- 
cency, involved in making the same place a receptacle for both the 
living and the dead, as well as the injurious consequences to the health 
of society necessarily arising out of such a strange combination. It is 
recorded, that on preparing a grave for a person of rank in one of the 
churches of Nantes, the body of a near relation, who had died nine 
months before was displaced, and the coffin accidentally shattered, from 
which an infectious principle instantly diffused itself with such viru- 

1013 




1014 Christian Cemeteries. 

lence, that no less than fifteen persons who attended the funeral died 
within eight days. 

Nor is the moral effect of such a state of things a matter of trivial 
consideration — for if the idea of death is calculated to exert a powerful 
and salutary influence on the conduct of life, it must not be rendered 
too familiar, by being indecorously blended with the scenes and ob- 
jects of our common intercourse, nor disgusting, by an indecent expo- 
sure of its loathesomeness. Every thing connected with it, should be 
solemn and impressive ; — " Still, and silent as the grave" are prover- 
bial expressions with us — and in such stillness the heart is both at 
leisure and disposed to hold serious communion with itself; but where 
is the stillness or solemnity of death, where the funeral obsequies are 
performed amid the noise and tumult of business, and the grave is per- 
petually trodden by the rude and hasty feet of an idle rabble, or the 
thoughtless passenger ? 

In the city of Paris, the evils resulting from the burial of the dead 
in the midst of the crowded city became at length so apparent, that the 
government found it necessary to interfere. The offensive practice of 
heaping corpse upon corpse, in deep trenches dug for the purpose, was 
strictly prohibited, and two large burial grounds, beyond the walls, 
were opened for the reception of the dead, one for the southern and one 
for the northern division of the city. The well known Cemetery of 
Pere le Chaise is the theme of every tourist's admiration, while the cat- 
acombs — whose subterraneous quarries, whence the city was built, and 
where the bones of millions of human beings are deposited, all carefully 
cleaned and decently arranged — deliver a most impressive lesson to the 
curious visitor, and furnish an example worthy of universal imi- 
tation. 

In our own country, we are happy to say, that matters relating 
to the burial of the dead have engaged public attention for the last few- 
years to a greater extent than for many years before. Our places for 
sepulture were formerly unsightly, barren wastes, chosen apparently 
because the land was good for nothing else. No fence, often, pro- 
tected the grave from the incursions of cattle, and the careless herd 
trampled upon the mounds beneath which rested the remains of those 
whose memories were cherished in many a loving heart. 

Mount Auburn, in the neighborhood of Boston, was, we believe, 
the first decided effort in this country in the improvement of burial. 
This exquisitely beautiful spot, retired from the noise and dust of the 
city, presents in its quiet walks and lovely scenery, many incentives to 
meditation and devotional feeling. It has become a favorite place for 
interments. During the year 1853, no less than sixty beautiful monu- 



Christian Cemeteries. 1015 

ments were erected within its boundaries. The number of interments 
for the year reached to five hundred and seventy-eight. Since the 
opening of the cemetery, six thousand one hundred and fifty-eight in- 
terments have been made. One hundred and twenty lots were inclosed 
with iron fences and hedges last year. The sum received for the sale 
of lots in 1853 was $25,569 63. 

In every part of our land cemeteries of equal beauty, though of 
less fume have begun to gratify the eye, yes, and somewhat to com- 
fort the hearts of the bereaved. The engraving at the head of this ar- 
ticle presents to the reader the entrance of Laurel Hill Cemetery, 
Philadelphia, distinguished alike for the beauty of its scenery, the emi- 
nence of many who repose beneath its surface, and the elegance of not 
a few of its monuments. 

Here may the heart, half desolate and broken 
Far from the city's pomp its vigils keep, 
And wreathe with fairest flowers, affection's token, 
The pale, cold marble, where its loved ones sleep. 

In placing an engraving of the beautiful Greenwood Cemetery, in 
the neighborhood of New York city, before the reader, we may say 
that, after long feeling the inconvenience of burying their friends in 
the city, and then, in very many instances, afterwards having to re- 
move their remains, many of the most respectable persons of the city 
united in the purchase and preparation of this beautiful spot as a place 
of sepulture for their deceased friends. The company of proprietors 
form a corporation, a growing solicitude for the improvement of the 
grounds is manifested by all who feel an interest in the subject, and 
many thousands during pleasant weather visit the sacred spot where 
lie all that was mortal of their deceased relatives and friends. This 
Cemetery bids fair in a few years to be one of the most beautiful spots 
of the kind in the world. It occupies some hundreds of acres of an 
elevated tract of land, south of South Brooklyn, and distant three 
miles from New York. 

Poetry has celebrated the abodes of the dead as it has done the 
mansions of the living. Thus did the late Judge Bouvier speak of 
Laurel Hill Cemetery, to which we have already referred, and where 
his own remains now await the resurrection : 

" There is a spot beside fair Schuylkill's side, 
Formed by nature and adorned by art, 
Where pensive wo and plaintive grief abide, 
And to the soul their solemn mood impart : 
Where towering trees, 
Fanned by the breeze, 



1016 Christian Cemeteries. 

With murmuring music soothe the mournful heart, 
The rich and poor, the humble and the proud, 

The old and young, each in his lowly bed, 

The plain and gay, are all brought there to crowd 
The city of the dead." 

We will close our remarks on this topic by transcribing some 
beautiful lines from the pen of a lady of New York, in reply to the 
question which she thought most desirable as a place of interment — a 
city grave-yard or a rural cemetery : 

make not my grave where life's busy wave 

"Would ever above me swell, 
Or the noisy shout of the crowd ring out, 

Where silence and sleep should dwell. 

For true hearts will yearn o'er my funeral urn, 

And scalding drops be wrung ; 
But they could not brook that the stranger's look 

On their sacred grief be flung. 

I'd lay me down where the spring may crown 

My grave with its earliest flowers ; 
Where the zephyrs stray, and the sunbeams play, 
'Mid the peaceful cypress bowers ; 

Where mourners may sigh — nor the stranger's eye 

Rudely gaze on the heart-chord riven ; 
Where alone they may pray, o'er my couch of clay 

For glory and union in heaven. 




1017 



THE RELIGIOUS PRESS. 




fHATa mighty power has within the two or 
three past centuries been created and dis- 
played by the printing press! What could 
be now done only to supply the world with 
Bibles without this vast machine ? The Brit- 
ish and Foreign Bible Society, which is but 
one society out of many, has in the first half 
century of its existence furnished 27,938,631 
copies in various tongues, of the sacred vol- 
ume, a larger number than the whole world 
had ever before contained. 

Few persons, however, have any adequate idea of this rapidly in- 
creasing power as to what it is doing in connexion with religion. Public 
sentiment has become in a measure changed of late, in regard to the 
legitimate province of the newspaper, as well as its mighty efficacy, as 
an instrument for inculcating moral truth and spreading religious intel- 
ligence. The religious enterprises of the day, with their benign re- 
sults, and the condition and prospects of the moral world, are becoming 
known and read of all men, who have any claim to intelligence or phi- 
lanthropy. Probably a five times greater amount of general religious 
information has been diffused through the secular press of this country 
within the last year or two, than in any previous year. And perhaps 
there is no county town, where the newspaper column would not now 
be cheerfully granted for condensed views of passing religious events, 
if judiciously furnished, by those most conversant with such interests. 

We may here be permitted to quote from a deceased writer a few 
sentences on this subject. Thus wrote, in his own peculiar style, the 
eloquent though somewhat eccentric Rev. Edward Irving, of London : 
" It seemeth to me, that from the press there should at all times 
issue forth, amid its teeming company, some forms of religious truth to 
guide the course of those who are ever influenced by its novelties. On 
w T hich account, though we should say nothing that has not been better 
said before, we will, out of regard to the constant appetite of the age 
for novelty, and out of pure love to the good old cause, set forth our 
opinion. 

" I fancy that if the Spirit of God were to choose out twelve men 

1019 



1020 The Religious Press. 

from the house of God, with whom to finish the great work of God, 
converting men, especially the men of this country, and for that purpose 
were, as on a second Pentecost, to bestow upon them special gifts, the 
gift of writing powerfully would be a chief one: and the ability to 
write powerfully seems to me a greater accomplishment of a soldier of 
Christ, than the ability to preach powerful discourses. The one sends 
a dart, which though well-directed, may fly wide of the mark, and 
having once spent its strength is useless forever ; the other is the an- 
cient catapulta, which will discharge you a thousand darts at once in 
a thousand different directions ; and it hath an apparatus for making 
more darts, so that it can continue to discharge them for ever. To 
use this most powerful of intellectual and moral instruments in the ser- 
vice of Christ is a noble ambition which should possess the soul of 
every Christian. He doth, in a manner, multiply his soul thereby, and 
give to his ideal thoughts a habitation and a name." 

Without any disparagement of the pulpit, that acknowledged 
throne of moral influence, let the spirit of these suggestions be carried 
out through the papers of the land ; let all whining, cant, or despond- 
ency, be avoided ; let true Catholicism and enlightened hope prevail ; 
and a new era of general improvement and real patriotism may be con- 
fidently anticipated. Nay, it has already begun, and begun in such a 
way that all the tyranny of the world, whatever forms it may assume, 
can never arrest its mighty and ever increasing power. 

Religious Newspapers are an invention of the nineteenth century. 
There are about one hundred and forty of these periodicals in this 
country, distributing at least six hundred thousand sheets every week : 
while magazines, journals, and reviews, of all grades of excellence and 
utility, have so multiplied, that a catalogue of their titles would fill a 
respectable volume. It is estimated that the reading matter annually 
published in the United States, is equal to an octavo volume of six 
hundred pages for every man, woman, and child of the population. We 
write this in the year of grace 1854 ; within seven years we may 
expect these numbers to be at least doubled. 

There is another way in which the press must be brought more 
fully into contact with the ministers of religion. These gentlemen 
must have larger and better libraries. We rejoice to see that this is 
felt, and that important measures to effect the object are in progress. 
As we write, a newspaper says of one denomination : '• At the recent 
meeting in Brooklyn of the American Congregational Union, one mat- 
ter of general interest was discussed. This was a proposal to raise a 
fund of not less than $12,000, to be invested permanently, and the 
interest, with other subscriptions to be obtained yearly, devoted to the 



The Religious Press. 1021 

establishment of pastor's libraries. These are designed, not as gifts 
to individual ministers, but for the use of the pastor of the church by 
whom they are established ; and will, therefore, be under the charge 
of the church officers. The plan provides for granting not more than 
fifty dollars in one year to a congregation, upon condition that they 
raise an equal amount themselves, the books to be approved by the 
Union Committee, and the whole collection to revert to them in the 
event of the church becoming extinct. The design is, to purchase those 
standard works in theology, Biblical literature, church history, etc., 
which are of constant use as works of reference, but are often too rare 
and costly for the minister's slender purse. 

Let this subject be fully thought on, and let the conviction extend 
itself that God has given his church very few blessings greater than a 
free and sanctified Press. 




CHRISTIAN FOREIGN MISSIONS. 

CHRISTIANITY in 

: ^^^=^%^ lts ver y nature is diffu- 
^PP sire. It is put into the 
hands of a man that he may 
place it in the hands of others. 
As Dr. Wayland remarks, " Our 
Lord declares that every one who 
believeth in hira shall be the 
means of imparting salvation to 
others. ' In the last day, that 
great day of the feast, Jesus 
stood and cried, if any man thirst, let him come unto me and drink. 
He that believeth on me, as the Scripture hath said, out of his belly 
shall flow rivers of living water." This he spake of the Spirit which, 
not the apostles, but they that believe on him should receive. Thus, 
as our Lord is the living fountain from which every believer drinks ; 
so every one who has drunk of this fountain becomes in this secondary 
sense, a fountain to all who are about him. 

So, in the message to the churches, delivered by the ascended 
Saviour to the Apostle John, we find these remarkable words : 'lam 
the root and offspring of David, and the bright and morning star. And 
the Spirit and the Bride say, Come, and let him that heareth say, 
Come, and let him that is athirst come, and whosoever will, let him 
take the water of life freely.' 

We see then, the nature and duty of the church of Christ. It 
consists of the whole company of penitent sinners, united to Christ by 
faith, animated by the indwelling of his Holy Spirit, every one par- 
taking with Christ in that love of souls which moved him to offer up 
himself, and every one laboring after his example for the salvation of 
the world. This is the object for which the believer lives, as it was 
the object for which Christ lived. This consecration of himself to 
Christ for this purpose, is a matter of personal obligation. It cannot 
be done by deputy. It must be done by the man himself. He can no 
more delegate it to another, than he can delegate faith, or repentance, 
or prayer, or holy living. Every disciple must be a discipler. Every 
individual is leaven, and he must assimilate to himself all that comes 
into contact with him. As he himself drinks of the fountain, he must 
become a fountain to his fellow men ; otherwise, he has not drunk of 
1022 



Christian Foreign Missions. 1023 

the fountain himself. If he bear not fruit, he is cut off as a branch, 
and is withered. 

This is the first and primary duty of a disciple, and to it his whole 
life must be conformed. He may enter upon no calling, he may occupy 
no station, he may indulge in no amusement inconsistent with this ele- 
mentary duty of discipleship. A revival of religion represents a church 
in its normal condition, the condition which Christ always intended it 
to maintain. Then every believer makes it his great concern to call 
men to repentance, not as a matter of form, but with earnest and mov- 
ing persuasion. Every convert is inviting his former companions to 
turn unto the Lord. But, if this manner of life is appropriate to a 
revival, it is appropriate to all times ; for men are everywhere and at 
all times sinners hastening to the judgment seat, and they must all 
perish unless they be redeemed by the blood of Christ. 

It would be easy to show that it is by involving this obligation 
in the very elementary idea of discipleship, that Christ has provided 
for the universal triumph of his church. On this depends the vitality 
of personal religion. We can never in earnest call men to repentance, 
unless we are living holy and penitent lives ourselves. Hence, also 
arises the separation of the church from the world, and hence the an- 
tagonism which Christ declares must always exist between them. l Be- 
cause ye are not of the world, but I have chosen you out of the world, 
therefore the world hateth you.' It is under these circumstances that 
the church has always gained its most signal victories, and when these 
principles of duty exercise an abiding influence over the life of every 
disciple, the kingdoms of this world will soon become the kingdoms of 
our Lord and of his Christ." 

The reader who sympathises with these views must have been 
highly gratified as he has gone through this volume to see the zeal shown 
by the different sections of Christians in this cause, and must feel grate- 
ful to God that there are now supported by the Protestant Missiona- 
ry Societies, in Great Britain and the United States, of North America, 
147 missionaries : exclusive of those in the domestic field, in South 
America and the West Indies, 367 ; in Africa, 229 ; Western Asia, 41 ; 
Burmah and Siam, 40 ; India and Ceylon, 409 ; China, 69 ; South Sea 
Islands, 120 ; among the Jews, 44. Total 1,482. Besides these, there 
are employed, 191 assistants, and 2,028 native assistants. Of the mis- 
sionaries, 375 are from the United States, and 679 from Great Britian. 

Such is, or rather was the state of the missionary field, for while 
these statistics have been collecting the number of laborers have been 
increasing, and every year, — yes every month is rapidly increasing the 
number of preachers, and teachers, and converts. 



fdSf 

1024 Christian Foreign Missions. 

There is a considerable degree of interest connected with the 
families of the missionaries, and the communication of a few facts may 
not only gratify curiosity, but excite higher and holier feelings. Here 
are facts relating to one interesting portion of the world : — There have 
been in all 282 children born of Protestant missionaries to the Sandwich 
Islands, 47 of whom have died at the Islands, 8 in the United States, 
and at sea ; 164 of the 235 now living, are at the islands, and 71 in 
the United States Eight of the sons of the mission have received a 
liberal education, three others are pursuing a collegiate course, and a 
large number are preparing for the same. Four of the daughters have 
completed a regular course of study in the United States, and have re- 
turned. Eleven have been married, 8 of whom are in the United States 
and three at the islands. Of the 235 now living 91 are hopefully pious, 
most of whom have made a public profession of religion. Of the 86 
living at the islands, who are twelve years of age, 64 are hopefully pious. 

The intimations of Scripture seems to sustain the idea, that the 
conversion of the world in general will be preceded by the Jews turn- 
ing to Messiah ; and that they will probably be the chief agents in di- 
recting the Gentiles to him. Half a century ago, a more than ordinary 
interest began to be felt on this subject, both in this country and in 
Europe ; and though perhaps less immediate success has followed efforts 
of this kind than some other departments of christian labor, more than 
enough has been given to encourage further effort. The New Testa- 
ment has long ago been translated into Hebrew, very considerable at- 
tention has been excited among the Jews of Continental Europe, and 
not a little that is encouraging has accompanied the zealous exertions 
of christians in the United States. The American Society for Meliora- 
ting the Condition of the Jews recently held a meeting in New York, 
when it w T as stated that their receipts last year amounted to $17,437. 
There were employed eight missionaries and eight colporteurs. They 
visited and preached to the Jews in forty large cities and towns, labor- 
ed in hundreds of families, distributed among^ them about 260 Bibles, 
many New Testaments, books, and thousands of tracts. The results 
of missionary labor are cheering. Besides convictions of the truth of 
Christ, removal of prejudices, turning the attention of thousands to the 
subject of Christianity, twenty-nine Israelites have been reported from 
various fields, as having professed their faith in Christ. 



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